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A SERMON Of Judgement, Preached at Pauls before the Honourable Lord Maior and Aldermen of the City London, Dec. 17. 1654 2 Cor. 5.10, 11.
A SERMON Of Judgement, Preached At Paul's before the Honourable Lord Mayor and Aldermen of the city London, Dec. 17. 1654 2 Cor. 5.10, 11.
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For we must all Appear before the Judgement Seat of Christ, that every one may receive the things done in his body;
For we must all Appear before the Judgement Seat of christ, that every one may receive the things done in his body;
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according to that he hath done, whether it be good or bad. Knowing therefore the terrors of the Lord we perswade men.
according to that he hath done, whither it be good or bad. Knowing Therefore the terrors of the Lord we persuade men.
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IT is not unlikely, that some of those wits that are taken more with things New then with things Necessary, will marvel that I choose so common a subject,
IT is not unlikely, that Some of those wits that Are taken more with things New then with things Necessary, will marvel that I choose so Common a Subject,
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and tell me that they all know this already ▪ But I do it purposely upon these following Considerations. 1. Because I well know, that it is these common Truths that are the great and necessary things which mens everlasting happiness or misery doth most Depend upon.
and tell me that they all know this already ▪ But I do it purposely upon these following Considerations. 1. Because I well know, that it is these Common Truths that Are the great and necessary things which men's everlasting happiness or misery does most Depend upon.
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You may be ignorant of many Controversies and Inferiour points, without the danger of your souls,
You may be ignorant of many Controversies and Inferior points, without the danger of your Souls,
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but so you cannot of these Fundamentals. 2. Because its apparent by the lives of men, that few know these Common Truths savingly, that think they know them. 3. Because there are several degrees of knowing the same Truths,
but so you cannot of these Fundamentals. 2. Because its apparent by the lives of men, that few know these Common Truths savingly, that think they know them. 3. Because there Are several Degrees of knowing the same Truths,
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and the best are imperfect in degree.
and the best Are imperfect in degree.
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The principal growth in knowledge that we should look af•er, is not to know more matters then we kne• before,
The principal growth in knowledge that we should look af•er, is not to know more matters then we kne• before,
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but to know that better, and with a clearer light and firmer apprehension, which we darkly and sleightly knew before.
but to know that better, and with a clearer Light and firmer apprehension, which we darkly and slightly knew before.
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You may more safely be without any knowledge at all of many lower Truths, then without some further degree of the knowledge of those which you already know. 4. Besides it is known by sad experience, that many perish who know the Truth,
You may more safely be without any knowledge At all of many lower Truths, then without Some further degree of the knowledge of those which you already know. 4. Beside it is known by sad experience, that many perish who know the Truth,
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for want of the Consideration of it, and making use of what they know, and so their knowledge doth but condemn them.
for want of the Consideration of it, and making use of what they know, and so their knowledge does but condemn them.
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We have as much need therefore, to teach and help you to get these Truths which you know into your hearts and lives,
We have as much need Therefore, to teach and help you to get these Truths which you know into your hearts and lives,
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as to tell you more. 5. And indeed, it is the impression of these great and master-Truths, wherein the vitals and essentials of Gods Image upon the soul of man doth consist:
as to tell you more. 5. And indeed, it is the impression of these great and master-Truths, wherein the vitals and essentials of God's Image upon the soul of man does consist:
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And it is these Truths that are the very Instruments of the great works that are to be done upon the heart, by the spirit and our selves.
And it is these Truths that Are the very Instruments of the great works that Are to be done upon the heart, by the Spirit and our selves.
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In the right use of these it is, that the Principal part of the skill and holy wisdom of a Christian doth consist:
In the right use of these it is, that the Principal part of the skill and holy Wisdom of a Christian does consist:
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and in the diligent and constant use of these lyeth the life and trade of Christianity.
and in the diligent and constant use of these lies the life and trade of Christianity.
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There is nothing amiss in mens hearts or lives, but it is for want of sound knowing and believing,
There is nothing amiss in men's hearts or lives, but it is for want of found knowing and believing,
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or well using these fundamentals. 6. And moreover, me thinks, in this choice of my subject, I may expect this advantage with the hearers, that I may spare that labour that else would be necessary for the proof of my doctrine:
or well using these fundamentals. 6. And moreover, me thinks, in this choice of my Subject, I may expect this advantage with the hearers, that I may spare that labour that Else would be necessary for the proof of my Doctrine:
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and that I may also have easier access to your hearts, and have a fuller stroak at them, and with less resistance.
and that I may also have Easier access to your hearts, and have a fuller stroke At them, and with less resistance.
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If I came to tell you of any thing not Common, I know not how far I might expect belief from you.
If I Come to tell you of any thing not Common, I know not how Far I might expect belief from you.
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You might say, these things are uncertain to us, or all men are not of this mind :
You might say, these things Are uncertain to us, or all men Are not of this mind:
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But when every hearer confesseth the Truth of my Doctrine, & no man can deny it, without denying Christianity it self, I hope I may expect that your hearts should the sooner receive •he Impression of this Doctrine,
But when every hearer Confesses the Truth of my Doctrine, & no man can deny it, without denying Christianity it self, I hope I may expect that your hearts should the sooner receive •he Impression of this Doctrine,
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and the sooner yield to the duties which it directs you to;
and the sooner yield to the duties which it directs you to;
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and the easier let go the sins which from so certain a truth shall be discovered.
and the Easier let go the Sins which from so certain a truth shall be discovered.
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The words of my text, are the reason which the Apostle giveth both of his perswading other men to the fear of God,
The words of my text, Are the reason which the Apostle gives both of his persuading other men to the Fear of God,
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and his care to approve to God his own heart and life.
and his care to approve to God his own heart and life.
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They contain the Assertion and Description of the great Judgement, and one use which he makes of it.
They contain the Assertion and Description of the great Judgement, and one use which he makes of it.
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It assureth us, that Judged we must be ;
It assureth us, that Judged we must be;
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and who must be so Judged, and by whom, and about what, and on what terms, and to what end.
and who must be so Judged, and by whom, and about what, and on what terms, and to what end.
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The meaning of the words, so far as is necessary, I shall give you briefly.
The meaning of the words, so Far as is necessary, I shall give you briefly.
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We all, both we Apostles that Preach the Gospel, and you that hear it, must, willing or unwilling, there is no avoiding it, Appear, stand forth or make our appearance,We all, both we Apostles that Preach the Gospel, and you that hear it, must, willing or unwilling, there is no avoiding it, Appear, stand forth or make our appearance,
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and there have our hearts and wayes laid open, and appear as well as we. Before the Iudgement seat of Christ;
and there have our hearts and ways laid open, and appear as well as we. Before the Judgement seat of christ;
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i.e. before the redeemer of the world, to be Judged by him as our Rightful Lord.i.e. before the redeemer of the world, to be Judged by him as our Rightful Lord.
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That every one, even of all mankind which are, were, or shall be, without exception; May receive, that is, may receive his sentence adjudging him to his due;That every one, even of all mankind which Are, were, or shall be, without exception; May receive, that is, may receive his sentence adjudging him to his due;
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and then may receive the execution of the sentence;
and then may receive the execution of the sentence;
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and may go away from the barr with that Reward or Punishment that is his due according to the Law by which he is Judged.
and may go away from the bar with that Reward or Punishment that is his endue according to the Law by which he is Judged.
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The things done in his body, that is, the due Reward of the works done in his body:The things done in his body, that is, the due Reward of the works done in his body:
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or as some copies read it, The things proper to the body, i.e. due to the man,
or as Some copies read it, The things proper to the body, i.e. due to the man,
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even body as well as soul. According to what he hath done, whether it be good or bad : i ▪ e.
even body as well as soul. According to what he hath done, whither it be good or bad: i ▪ e.
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This is the cause to be tried and Judged, whether men have done well or ill whiles they were in the flesh,
This is the cause to be tried and Judged, whither men have done well or ill while they were in the Flesh,
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and what is due to them according to their deeds.
and what is due to them according to their Deeds.
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Knowing therefore, &c. i.e. Being certain therefore that these things are so, and that such a Terrible Judgement of Christ will come, we perswade men to become Christians and live as such, that they may then speed well when others shall shall be destroyed:Knowing Therefore, etc. i.e. Being certain Therefore that these things Are so, and that such a Terrible Judgement of christ will come, we persuade men to become Christians and live as such, that they may then speed well when Others shall shall be destroyed:
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or as others, Knowing the fear of the Lord, that is, the true Religion, we perswade men.
or as Others, Knowing the Fear of the Lord, that is, the true Religion, we persuade men.
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Doct. 1. There will be a Judgement. Doct. 2. Christ will be the Judge. Doct. 3. All men shall there appear.Doct. 1. There will be a Judgement. Doct. 2. christ will be the Judge. Doct. 3. All men shall there appear.
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Doct. 4. Men shall be then Judged according to the works that they did in the flesh, whether good or evil.Doct. 4. Men shall be then Judged according to the works that they did in the Flesh, whither good or evil.
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Doct. 5. The end of Judgement is, that men may receive their final due by Sentence and Execution.Doct. 5. The end of Judgement is, that men may receive their final endue by Sentence and Execution.
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Doct. 6. The knowledge and consideration of the terrible Judgement of God, should move us to perswade,Doct. 6. The knowledge and consideration of the terrible Judgement of God, should move us to persuade,
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and men to be perswaded to careful preparation.
and men to be persuaded to careful preparation.
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The ordinary method for the handling of this subject of Judgement should be this. 1. To shew you what Judgement is in the General, and what it doth contain:
The ordinary method for the handling of this Subject of Judgement should be this. 1. To show you what Judgement is in the General, and what it does contain:
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and that is, 1. The persons. 2. The cause. 3. The Actions. 1. The parties are, 1. the Accuser. 2. the Defendant. 3. Somtime Assistants. 4. The Judge. 2. The cause contains, 1. the Accusation. 2. the Defence. 3. With the Evidence of both. 4. and the Merit.
and that is, 1. The Persons. 2. The cause. 3. The Actions. 1. The parties Are, 1. the Accuser. 2. the Defendant. 3. Sometime Assistants. 4. The Judge. 2. The cause contains, 1. the Accusation. 2. the Defence. 3. With the Evidence of both. 4. and the Merit.
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The Merit of the cause is, as it agreeth with the Law and Equity. 3. The Judicial Actions are, I. Introductory. 1. Citation. 2. Compulsion if need be. 3. Appearance of the Accused. II. Of the Essence of Judgement, 1. Debate by • the Accuser, 2. Defendant, called the Disceptation of the cause. 2. By the Judge. •. Ex:
The Merit of the cause is, as it agreeth with the Law and Equity. 3. The Judicial Actions Are, I Introductory. 1. Citante. 2. Compulsion if need be. 3. Appearance of the Accused. II Of the Essence of Judgement, 1. Debate by • the Accuser, 2. Defendant, called the Disceptation of the cause. 2. By the Judge. •. Ex:
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ploration. 2. Sentence. 3. To see to the Execution: But because the Method is less suitable to your capacities;
ploration. 2. Sentence. 3. To see to the Execution: But Because the Method is less suitable to your capacities;
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and hath something humane, I will reduce all to these following heads. 1. I will shew what Judgement is. 2. Who is the Judge; and why. 3. Who must be Judged. 4. Who is the Accuser.
and hath something humane, I will reduce all to these following Heads. 1. I will show what Judgement is. 2. Who is the Judge; and why. 3. Who must be Judged. 4. Who is the Accuser.
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5. How the citation, constraint and appearance will be. 6. What is the Law by which men shall be Judged.
5. How the Citante, constraint and appearance will be. 6. What is the Law by which men shall be Judged.
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7. What will be the cause of the day: what the Accusation, and what must be the just Defence.
7. What will be the cause of the day: what the Accusation, and what must be the just Defence.
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8. What will be the Evidence. 9. What are those frivolous insufficient excuses by which the unrighteous may think to escape.
8. What will be the Evidence. 9. What Are those frivolous insufficient excuses by which the unrighteous may think to escape.
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10. What will be the sentence: who shall dye and shall live ; and what the Reward and Punishment is.
10. What will be the sentence: who shall die and shall live; and what the Reward and Punishment is.
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11. What are the Properties of the Sentence. 12. What and by whom the execution will be.
11. What Are the Properties of the Sentence. 12. What and by whom the execution will be.
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In these particular heads we contain the whole doctrine of this Judgement, and in thi• more familiar method shall handle it.
In these particular Heads we contain the Whole Doctrine of this Judgement, and in thi• more familiar method shall handle it.
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1. FOR the first, Judgement as taken largely, comprehendeth all the forementioned particulars;
1. FOR the First, Judgement as taken largely, comprehendeth all the forementioned particulars;
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As taken more strictly for the Act of the Judge, it is the Tryal of a Controverted case.
As taken more strictly for the Act of the Judge, it is the Trial of a Controverted case.
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In our case not these things following.
In our case not these things following.
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1. Gods Judgement is not intended for any Discovery to himself of what he knows not already:
1. God's Judgement is not intended for any Discovery to himself of what he knows not already:
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he knoweth already what all men are; and what they have done; and what is their due.
he Knoweth already what all men Are; and what they have done; and what is their endue.
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But it is to discover to others and to men themselves the ground of his sentence, that so his Judgement may attain its end;
But it is to discover to Others and to men themselves the ground of his sentence, that so his Judgement may attain its end;
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for the glorifying his grace on the Righteous, and for the convincing the wicked of their sin and de•ert,
for the glorifying his grace on the Righteous, and for the convincing the wicked of their since and de•ert,
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and to shew to all the world the Righteousness of the Judge, and of his Sentence and Execution, Rom. 3.4.26. and Rom. 2.2. 2. It is not a Controversie therefore undecided in the mind of God that is there to be decided;
and to show to all the world the Righteousness of the Judge, and of his Sentence and Execution, Rom. 3.4.26. and Rom. 2.2. 2. It is not a Controversy Therefore undecided in the mind of God that is there to be decided;
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but onely one that is undecided, as to the knowledge and mind of creatures.
but only one that is undecided, as to the knowledge and mind of creatures.
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3. Yet is not this Judgement a bare Declaration, but a Decision, and so a Declaration thereupon:
3. Yet is not this Judgement a bore Declaration, but a Decision, and so a Declaration thereupon:
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the cause will be then put out of controversie, and all further expectation of Decision be at an end;
the cause will be then put out of controversy, and all further expectation of Decision be At an end;
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and with the justified there will be no more Accusation, and with the condemned no more hope for ever.
and with the justified there will be no more Accusation, and with the condemned no more hope for ever.
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II. FOR the second thing, who shall be the Judge, I answer, the Judge is God himself by Iesus Christ. 1. Principally, God as Creator.
II FOR the second thing, who shall be the Judge, I answer, the Judge is God himself by Iesus christ. 1. Principally, God as Creator.
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2. As also, God as Redeemer; the humane nature of Jesus Christ having a derived subordinate power.
2. As also, God as Redeemer; the humane nature of jesus christ having a derived subordinate power.
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God lost not his right to his creature either by mans fall, or the Redemption by Christ,
God lost not his right to his creature either by men fallen, or the Redemption by christ,
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but by the latter hath a new and further right: but it is in and by Christ that God Judgeth:
but by the latter hath a new and further right: but it is in and by christ that God Judgeth:
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For as meer Creator of innocent man, God judgeth none, but hath committed all Judgement to the Son, who hath procured this right by the redeeming of fallen man, John 5.22.
For as mere Creator of innocent man, God Judgeth none, but hath committed all Judgement to the Son, who hath procured this right by the redeeming of fallen man, John 5.22.
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But as the Son only doth it in the neerest sense, so the Father as Creator doth it remotely and principally.
But as the Son only does it in the nearest sense, so the Father as Creator does it remotely and principally.
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1. In that the power of the Son is derived from the Father, and so standeth in subordination to him as Fountain or Efficient.
1. In that the power of the Son is derived from the Father, and so Stands in subordination to him as Fountain or Efficient.
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2. In that the Judgement of the Son (as also his whole Mediatorship) to bring men to God their maker as their ultimate end,
2. In that the Judgement of the Son (as also his Whole Mediatorship) to bring men to God their maker as their ultimate end,
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and recover them to him from whom they are faln, and so as a means to that end, the Judgement of the son is subordinate to the Father.
and recover them to him from whom they Are fallen, and so as a means to that end, the Judgement of the son is subordinate to the Father.
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From hence you may see these following Truths worthy your consideration.
From hence you may see these following Truths worthy your consideration.
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1. That all men are Gods creatures, and none are the workmanship of themselves or any other;
1. That all men Are God's creatures, and none Are the workmanship of themselves or any other;
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or else the Creator should not Judge them on that right.
or Else the Creator should not Judge them on that right.
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2. That Christ dyed for All, and is the Redeemer of the world, and a sacrifice for All;
2. That christ died for All, and is the Redeemer of the world, and a sacrifice for All;
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or else he should not Judge them on that Right.
or Else he should not Judge them on that Right.
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For he will not Judge wicked men as he will do the Devils, as the meer enemies of his Redeemed ones,
For he will not Judge wicked men as he will do the Devils, as the mere enemies of his Redeemed ones,
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but as being themselves his subjects in the world, and being bought by him, and therefore become his own, who ought to have glorified him that bought them, 2 Cor. 5.14, 15. 2 Pet. 2.1. 1 Cor. 6. •9, 20. 1 Ioh. 2.2.
but as being themselves his subject's in the world, and being bought by him, and Therefore become his own, who ought to have glorified him that bought them, 2 Cor. 5.14, 15. 2 Pet. 2.1. 1 Cor. 6. •9, 20. 1 John 2.2.
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Heb. 2.9. 1 Tim. 2.6, 7. 3. Hence it appeareth that all men were under some Law of Grace, and did partake of some of the Redeemers mercy.Hebrew 2.9. 1 Tim. 2.6, 7. 3. Hence it appears that all men were under Some Law of Grace, and did partake of Some of the Redeemer's mercy.
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Though the Gospel came not to all, yet all had that mercy which could come from no other Fountain but his Blood,
Though the Gospel Come not to all, yet all had that mercy which could come from no other Fountain but his Blood,
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and which should have brought them neerer to Christ then they were, (though it were not sufficient to bring them to believe:) and which should have led them to Repentance. Rom. 2.4.
and which should have brought them nearer to christ then they were, (though it were not sufficient to bring them to believe:) and which should have led them to Repentance. Rom. 2.4.
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For the neglecting of which they justly perish; and not meerly for sinning against the Law that was given man in innocency:
For the neglecting of which they justly perish; and not merely for sinning against the Law that was given man in innocency:
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Were that so, Christ would not Judge them as Redeemer, and that for the abuse or not-improvement of his Talents,
Were that so, christ would not Judge them as Redeemer, and that for the abuse or not-improvement of his Talents,
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as he tels us he will do, Mat. 25. per totum.
as he tells us he will do, Mathew 25. per totum.
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4. If God will be the Judge, then none can expect by any shifts or indirect means scape at that Day.
4. If God will be the Judge, then none can expect by any shifts or indirect means escape At that Day.
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For how should it be?
For how should it be?
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1. It is not possible that any should keep out of sight, or hide their sin and the evil of their actions, and so delude the Judge:
1. It is not possible that any should keep out of sighed, or hide their since and the evil of their actions, and so delude the Judge:
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God will not be mocked now, nor deceived then, Gal. 6.7. they grossly deceive themselves that imagine any such thing:
God will not be mocked now, nor deceived then, Gal. 6.7. they grossly deceive themselves that imagine any such thing:
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God must be Omniscient and All-seeing, or he cannot be God.
God must be Omniscient and All-seeing, or he cannot be God.
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Should you hide your cause from men and from Devils, and be ignorant of it your selves,
Should you hide your cause from men and from Devils, and be ignorant of it your selves,
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yet cannot you hide it from God.
yet cannot you hide it from God.
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Never did there a thought pass thy a heart, or a word pass thy mouth, which God was not acquainted with:
Never did there a Thought pass thy a heart, or a word pass thy Mouth, which God was not acquainted with:
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and as he knows them, so he doth observe them.
and as he knows them, so he does observe them.
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He is not as Imperfect man, taken up with other business, so that he cannot mind All. As easie is it with him to observe every Thought,
He is not as Imperfect man, taken up with other business, so that he cannot mind All. As easy is it with him to observe every Thought,
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or Word, or Action of thine, as if he had but that one in the world to observe:
or Word, or Actium of thine, as if he had but that one in the world to observe:
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and as easie to observe each particular sinner, as if he had not another creature to look after in the world.
and as easy to observe each particular sinner, as if he had not Another creature to look After in the world.
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He is a fool indeed that thinks now that God takes no notice of him, Ezek. 8.12. and 9.9. or, that thinketh then to escape in the croud:
He is a fool indeed that thinks now that God Takes no notice of him, Ezekiel 8.12. and 9.9. or, that Thinketh then to escape in the crowd:
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He that found out one Guest that had not on a wedding Garment, Mat. 22.12. will then find out every unholy soul, and give him so sad a saluation as shall make him speechles, Job 11.11. For he noweth vain man;
He that found out one Guest that had not on a wedding Garment, Mathew 22.12. will then find out every unholy soul, and give him so sad a salvation as shall make him speechless, Job 11.11. For he noweth vain man;
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he seeth wickedness also, and will he not consider it ?he sees wickedness also, and will he not Consider it?
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2. It is not possible that any should scape at that Day by any Tricks of with and false Reasoning in their own Defence.
2. It is not possible that any should escape At that Day by any Tricks of with and false Reasoning in their own Defence.
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God knoweth a sound Answer from an unsound, and a Truth from a Lye. Righteousness may be perverted here on earth, by out-witting the Judge;
God Knoweth a found Answer from an unsound, and a Truth from a Lie. Righteousness may be perverted Here on earth, by outwitting the Judge;
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but so will it not be then: To hope any of this, is to hope that God will not be God.
but so will it not be then: To hope any of this, is to hope that God will not be God.
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It is in vain then for the unholy man to say he is holy ; or extenuate his sin:
It is in vain then for the unholy man to say he is holy; or extenuate his since:
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To bring forth the counterfeit of any Grace, and plead with God any shells of hypocritical performances,
To bring forth the counterfeit of any Grace, and plead with God any shells of hypocritical performances,
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and to think to prove a Title to heaven by any thing short of Gods Condition;
and to think to prove a Title to heaven by any thing short of God's Condition;
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all these will be vain attempts. 3. And as impossible will it prove by fraud or flattery, by perswasion or bribery,
all these will be vain attempts. 3. And as impossible will it prove by fraud or flattery, by persuasion or bribery,
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or by any other means, to pervert Justice, by turning the mind of God who is the Judge:
or by any other means, to pervert justice, by turning the mind of God who is the Judge:
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Fraud and flattery, bribery and importunity may do much with weak men; but with God they will do nothing:
Fraud and flattery, bribery and importunity may do much with weak men; but with God they will do nothing:
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Were he changable and partial, he were not God.
Were he changeable and partial, he were not God.
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4. If God be Judge, you may see the Cavils of Infidels are foolish, when they ask, How long will God be in Trying and Judging so many persons,
4. If God be Judge, you may see the Cavils of Infidels Are foolish, when they ask, How long will God be in Trying and Judging so many Persons,
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and taking an Account of so many VVords, and Thoughts, and Deeds? Sure it will be a long time, and a difficult work. and taking an Account of so many VVords, and Thoughts, and deeds? Sure it will be a long time, and a difficult work.
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As if God were as man, that knoweth not things till he seek out their Evidence by particular signs.
As if God were as man, that Knoweth not things till he seek out their Evidence by particular Signs.
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Let these fools understand, if they have any understanding, that the infinite God can shew to every man at once, all the thoughts,
Let these Fools understand, if they have any understanding, that the infinite God can show to every man At once, all the thoughts,
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and words, and actions that ever he hath been guilty of.
and words, and actions that ever he hath been guilty of.
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And in the twink of an eye, even at one view, can make all the world to see their wayes and their deservings.
And in the twink of an eye, even At one view, can make all the world to see their ways and their deservings.
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Causing their consciences and memories to present them all before them in such a sort,
Causing their Consciences and memories to present them all before them in such a sort,
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as shall be equivalent to a verbal debate, Psal. 50.21, 22. he will set them in Order before them.
as shall be equivalent to a verbal debate, Psalm 50.21, 22. he will Set them in Order before them.
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5. If Jesus Christ be the Judge, then what a comfort must it needs be to his members, that he shall be Judge that loved them to the death,
5. If jesus christ be the Judge, then what a Comfort must it needs be to his members, that he shall be Judge that loved them to the death,
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and whom they loved above their lives:
and whom they loved above their lives:
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and he who was their Rock of hope and strength, and the desire and delight of their souls!
and he who was their Rock of hope and strength, and the desire and delight of their Souls!
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6. And if Iesus Christ must be the Iudge, what confusion will it bring to the faces of his enemies, and of all that set light by him in the day of their visitation? to see Mercy turned against them,
6. And if Iesus christ must be the Judge, what confusion will it bring to the faces of his enemies, and of all that Set Light by him in the day of their Visitation? to see Mercy turned against them,
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and he that dyed for them, now ready to condemn them:
and he that died for them, now ready to condemn them:
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and that blood and grace which did Aggravate their sin, to be pleaded against them to the increase of their misery, how sad will this be!
and that blood and grace which did Aggravate their since, to be pleaded against them to the increase of their misery, how sad will this be!
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7. If the God of Love, and Grace, and Truth be Judge, then no man need to fear any wrong.
7. If the God of Love, and Grace, and Truth be Judge, then no man need to Fear any wrong.
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No subtilty of the Accuser, nor darkness of Evidence:
No subtlety of the Accuser, nor darkness of Evidence:
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no prejudice, or partiality, or whatsoever else may be imagined, can there appear to the wrong of your cause.
no prejudice, or partiality, or whatsoever Else may be imagined, can there appear to the wrong of your cause.
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Get a good cause and fear nothing; and if your cause be bad, nothing can deliver you.
Get a good cause and Fear nothing; and if your cause be bad, nothing can deliver you.
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III. FOR the third point, Who are they that must be Judged ? Answ. All the rational creatures in this lower world.
III. FOR the third point, Who Are they that must be Judged? Answer All the rational creatures in this lower world.
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And it seems, Angels also, either all or some :
And it seems, Angels also, either all or Some:
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But because their case is more darkly made known to us, and less concerns us, we will pass it by.
But Because their case is more darkly made known to us, and less concerns us, we will pass it by.
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Every man that hath been made or born on earth (except Christ, who is God and man,
Every man that hath been made or born on earth (except christ, who is God and man,
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and is the Iudge) must be judged.
and is the Judge) must be judged.
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If any foolish Infidel shall say, VVhere shall so great a number stand? I answer him;
If any foolish Infidel shall say, Where shall so great a number stand? I answer him;
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that he knoweth not the things invisible: either the nature of spirits, and spiritual bodies: nor what place containeth them, or how ;
that he Knoweth not the things invisible: either the nature of spirits, and spiritual bodies: nor what place Containeth them, or how;
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but easily he may know, that he that gave them all a Being, can sustain them all,
but Easily he may know, that he that gave them all a Being, can sustain them all,
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and have room for them all, and can at once disclose the thoughts of all, as I said before.
and have room for them all, and can At once disclose the thoughts of all, as I said before.
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The first in Order to bejudged, are, the Saints, Mat. 25. and then with Christ they shall Judge the rest of the world, 1 Cor. 6.2, 3. not in an equal Authority and Commission with Christ,
The First in Order to bejudged, Are, the Saints, Mathew 25. and then with christ they shall Judge the rest of the world, 1 Cor. 6.2, 3. not in an equal authority and Commission with christ,
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but as the present Approvers of his Righteous Iudgement. The Princes of the earth shall stand then before Christ, even as the Peasants;
but as the present Approvers of his Righteous Judgement. The Princes of the earth shall stand then before christ, even as the Peasants;
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and the honourable as the base;
and the honourable as the base;
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the rich and the poor shall meet together, and the Lord shall judge them all, Prov. 22.2.
the rich and the poor shall meet together, and the Lord shall judge them all, Curae 22.2.
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No man shall be excused from standing at that Barr, and giving up their Account, and receiving their doom. Learned and unlearned; young and old; godly and ungodly; all must stand there.
No man shall be excused from standing At that Bar, and giving up their Account, and receiving their doom. Learned and unlearned; young and old; godly and ungodly; all must stand there.
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I know some have vainly imagined, that the righteous shall not have any of their sins mentioned,
I know Some have vainly imagined, that the righteous shall not have any of their Sins mentioned,
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but their graces and duties only;
but their graces and duties only;
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but they consider not, that things will not then be transacted by words as we do now but by clear discoveries by the infinite Light;
but they Consider not, that things will not then be transacted by words as we do now but by clear discoveries by the infinite Light;
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and that if God should not discover to them their sins, he would not discover the Riches of his Grace in the pardon of all these sins:
and that if God should not discover to them their Sins, he would not discover the Riches of his Grace in the pardon of all these Sins:
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Even then must they be humbled in themselves, that they may be glorified; and for ever cry, Not unto us Lord, but unto thy name be the glory.
Even then must they be humbled in themselves, that they may be glorified; and for ever cry, Not unto us Lord, but unto thy name be the glory.
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IV. FOR the fourth particular; VVho will be the Accuser ? Answ. 1. Satan is called in Scripture the Accuser of the Brethren, Rev. 12.10.
IV. FOR the fourth particular; Who will be the Accuser? Answer 1. Satan is called in Scripture the Accuser of the Brothers, Rev. 12.10.
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and we find in Iob 1. and other places, that now he doth Practice it even before God,
and we find in Job 1. and other places, that now he does Practice it even before God,
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and therefore we judge it probable that he will do so then. But we would determine of nothing that Scripture hath not clearly determined.
and Therefore we judge it probable that he will do so then. But we would determine of nothing that Scripture hath not clearly determined.
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2. Conscience will be an Accuser, though especially of the wicked, yet in some sense of the righteous:
2. Conscience will be an Accuser, though especially of the wicked, yet in Some sense of the righteous:
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for it will tell the truth to all: and therefore so far as men are faulty, it will tell them of their faults.
for it will tell the truth to all: and Therefore so Far as men Are faulty, it will tell them of their Faults.
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The wicked it will accuse of unpardoned sin, and of sin unrepented of; the godly only of sin repented of and pardoned.
The wicked it will accuse of unpardoned since, and of since unrepented of; the godly only of since repented of and pardoned.
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It will be a Glass wherein every man may see the face of his heart and former Life, Rom. 1.15. 3. The Judge himself will be the Principal Accuser;
It will be a Glass wherein every man may see the face of his heart and former Life, Rom. 1.15. 3. The Judge himself will be the Principal Accuser;
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for it is he that is wronged, and he that prosecutes the cause, and will do Iustice on the wicked;
for it is he that is wronged, and he that prosecutes the cause, and will do justice on the wicked;
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God judgeth even the Righteous themselves to be sinners, or else they could not be pardoned sinners;
God Judgeth even the Righteous themselves to be Sinners, or Else they could not be pardoned Sinners;
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But he judgeth the wicked to be impenitent, unbelieving, unconverted sinners.
But he Judgeth the wicked to be impenitent, unbelieving, unconverted Sinners.
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Remember what I said before, that it is not a verbal Accusation, but an opening of the Truth of the Cause to the view of our selves and others, that God will then perform.
remember what I said before, that it is not a verbal Accusation, but an opening of the Truth of the Cause to the view of our selves and Others, that God will then perform.
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Nor can any think it unworthy of God to be mens Accuser by such a disclosure, it being no dishonour to the purest light to reveal a dung-hill,
Nor can any think it unworthy of God to be men's Accuser by such a disclosure, it being no dishonour to the Purest Light to reveal a dunghill,
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or to the greatest Prince to Accuse a Traytor. Nor is it unmeet that God should be both Accuser and Judge;
or to the greatest Prince to Accuse a Traitor. Nor is it unmeet that God should be both Accuser and Judge;
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seeing he is both absolute Lord, and so far beyond all suspition of Injustice. His Law also doth virtually accuse, Iohn 5.45. but of this by it self.
seeing he is both absolute Lord, and so Far beyond all suspicion of Injustice. His Law also does virtually accuse, John 5.45. but of this by it self.
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V. FOR the fifth particular, How will the sinners be called to the Barr ?
V. FOR the fifth particular, How will the Sinners be called to the Bar?
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Answ. God will not stand to send them a Citation, nor require him to make his Voluntary Appearance;Answer God will not stand to send them a Citante, nor require him to make his Voluntary Appearance;
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but willing or unwilling he will bring them in. 1. Before each mans particular Judgement, he sendeth death to call away his soul:
but willing or unwilling he will bring them in. 1. Before each men particular Judgement, he sends death to call away his soul:
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A surly Serjeant, that will have no Nay;
A surly sergeant, that will have no Nay;
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How dear so ever this world may be to men, and how loth soever they are to depart, away they must,
How dear so ever this world may be to men, and how loath soever they Are to depart, away they must,
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and come before the Lord that made them; Death will not be bribed.
and come before the Lord that made them; Death will not be bribed.
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Every man that was set in the Vineyard in the morning of their lives, must be called out at evening to Receive according to what he hath done;
Every man that was Set in the Vineyard in the morning of their lives, must be called out At evening to Receive according to what he hath done;
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then must the naked soul alone appear before, its Judge, and be accomptible for all that was done in the body;
then must the naked soul alone appear before, its Judge, and be accomptible for all that was done in the body;
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and be sent before till the final Judgement, to remain in happiness or misery, till the body be raised again and joyned to it.
and be sent before till the final Judgement, to remain in happiness or misery, till the body be raised again and joined to it.
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In this appearance of the soul before God, it seemeth by Scripture, that there is some Ministery of Angels; for Luk. 16.22. it is said, that the Angels carried Lazarus, that is, his soul, into Abrahams bosom:
In this appearance of the soul before God, it seems by Scripture, that there is Some Ministry of Angels; for Luk. 16.22. it is said, that the Angels carried Lazarus, that is, his soul, into Abrahams bosom:
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What local motion there is, or situation of souls, is no fit matter for the enquiry of mortals;
What local motion there is, or situation of Souls, is no fit matter for the enquiry of mortals;
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and what it is in this that the Angels will do, we cannot clearly understand as yet;
and what it is in this that the Angels will do, we cannot clearly understand as yet;
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But most certain it is, that as soon as ever the soul is out of the Body, it comes to its account before the God of Spirits.
But most certain it is, that as soon as ever the soul is out of the Body, it comes to its account before the God of Spirits.
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2. At the end of the world the bodies of all men sha•l be raised from the earth,
2. At the end of the world the bodies of all men sha•l be raised from the earth,
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and jo•ned again to their souls; and the soul and body shall be judged to their endless state;
and jo•ned again to their Souls; and the soul and body shall be judged to their endless state;
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and this is the great and general Judgement, where all men shal at once appear.
and this is the great and general Judgement, where all men shall At once appear.
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The same power of God that made men of nothing, will as easily then New make them by a Resurrection;
The same power of God that made men of nothing, will as Easily then New make them by a Resurrection;
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by which he will add much more perfection, even to the wicked in their Naturals, which will make them capable of the greater misery;
by which he will add much more perfection, even to the wicked in their Naturals, which will make them capable of the greater misery;
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even they shall have immortal and incorruptible bodies, which may be the subjects of immortal woe, 1 Cor. 15.53 Iohn 5.28, 29. Of this Resurrection, and our Appearance at Judgement, the Angels will be some way the Ministers:
even they shall have immortal and incorruptible bodies, which may be the subject's of immortal woe, 1 Cor. 15.53 John 5.28, 29. Of this Resurrection, and our Appearance At Judgement, the Angels will be Some Way the Ministers:
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As they shall come with Christ to Judgement, so they shall sound his Trumpet, 1 Thes. 4.16. and they shall gather the wicked out of Gods Kingdom;
As they shall come with christ to Judgement, so they shall found his Trumpet, 1 Thebes 4.16. and they shall gather the wicked out of God's Kingdom;
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and they shall gather the Tares to burn them, Mat. 13.39 ▪ 40, 41. in the end of the world the Angels shall come forth and sever the wicked from among the just,
and they shall gather the Tares to burn them, Mathew 13.39 ▪ 40, 41. in the end of the world the Angels shall come forth and sever the wicked from among the just,
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and shall cast them into the Furnace of fire, Mat. 17.49, 50.
and shall cast them into the Furnace of fire, Mathew 17.49, 50.
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FOR the sixth particular, What Law is it that men shall be Iudged by? Answ. That which was given them to live by:
FOR the sixth particular, What Law is it that men shall be Judged by? Answer That which was given them to live by:
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Gods Law is but the sign of his will, to teach us what shall be due from us and to us :
God's Law is but the Signen of his will, to teach us what shall be due from us and to us:
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Before we fell he gave us such a Law as was suitable to our perfection:
Before we fell he gave us such a Law as was suitable to our perfection:
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when we had sinned and turned from him, as we ceased not to be his creatures,
when we had sinned and turned from him, as we ceased not to be his creatures,
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nor he to be our Lord, so he destroyed not his Law, nor discharged or absolved us from the duty of our obedience.
nor he to be our Lord, so he destroyed not his Law, nor discharged or absolved us from the duty of our Obedience.
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But because we stood condemned by that Law, and could not be Justified by it, having once Transgressed it, he was pleased to make a Law of Grace, even a new remedying Law, by which we might be saved from the deserved punishment of the Old. So we shall be tryed at Judgement upon both these Laws, but ultimatly upon the Last.
But Because we stood condemned by that Law, and could not be Justified by it, having once Transgressed it, he was pleased to make a Law of Grace, even a new remedying Law, by which we might be saved from the deserved punishment of the Old. So we shall be tried At Judgement upon both these Laws, but ultimately upon the Last.
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The first Law commanded perfect Obedience, and threatned Death to us if ever we disobeyed;
The First Law commanded perfect obedience, and threatened Death to us if ever we disobeyed;
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the second Law finding us under the Guilt of sin against the first, doth command us to Repent and Believe in Christ,
the second Law finding us under the Gilded of since against the First, does command us to repent and Believe in christ,
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and so to return to God by him ▪ and promiseth us pardon of all our sins upon that Condition,
and so to return to God by him ▪ and promises us pardon of all our Sins upon that Condition,
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and also if we persevere, everlasting Glory.
and also if we persevere, everlasting Glory.
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So that in Judgement, though it must first be evinced that we are sinners, and have deserved Death according to the Law of pure nature;
So that in Judgement, though it must First be evinced that we Are Sinners, and have deserved Death according to the Law of pure nature;
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yet that is not the upshot of the Judgement.
yet that is not the upshot of the Judgement.
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For the enquiry will be next, whether we have accepted the remedy, and so obeyed the Law of grace,
For the enquiry will be next, whither we have accepted the remedy, and so obeyed the Law of grace,
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and performed its Condition for pardon and salvation; and upon this our Life or Death will depend.
and performed its Condition for pardon and salvation; and upon this our Life or Death will depend.
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It is both these Laws that condemn the wicked, but it is only the Law of grace that justifieth the righteous.
It is both these Laws that condemn the wicked, but it is only the Law of grace that Justifieth the righteous.
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Obj. But how shall Heathens be judged by the Law of grace, that never did Receive it?
Object But how shall heathens be judged by the Law of grace, that never did Receive it?
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Answ. The express Gospel some of them had not, and therefore shall not directly be judged by it;Answer The express Gospel Some of them had not, and Therefore shall not directly be judged by it;
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but much of the Redeemers mercy they did enjoy, which should have led them to repent and seek out after Recovery from their misery,
but much of the Redeemer's mercy they did enjoy, which should have led them to Repent and seek out After Recovery from their misery,
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and to come neerer Christ, and for the neglect and abuse of this, they shall be judged;
and to come nearer christ, and for the neglect and abuse of this, they shall be judged;
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and not meerly for sinning against the Law that was given us in pure innocency: So that Christ as Redeemer shall judge them as well as others:
and not merely for sinning against the Law that was given us in pure innocency: So that christ as Redeemer shall judge them as well as Others:
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though they had but one Talent, yet must they give an account of that to the Redeemer, from whom they received it.
though they had but one Talon, yet must they give an account of that to the Redeemer, from whom they received it.
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But if any be unsatisfied in this, let them remember, that as God hath left the state of such more dark to us,
But if any be unsatisfied in this, let them Remember, that as God hath left the state of such more dark to us,
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and the terms on which he will Iudge them;
and the terms on which he will Judge them;
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so doth it much more concern us to look to the terms of our own Iudgement.
so does it much more concern us to look to the terms of our own Judgement.
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Obj. But how shall Infants be judged by the Gospel, that were uncapable of it ?
Object But how shall Infants be judged by the Gospel, that were uncapable of it?
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Answ. For ought I find in Scripture, they stand or fall with their parents, &c. on the same terms;Answer For ought I find in Scripture, they stand or fallen with their Parents, etc. on the same terms;
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but I leav each to their own thoughts.
but I leave each to their own thoughts.
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VII.
VII.
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FOR the seventh Head, VVhat will be the cause of the day to be enquired after? VVhat the Accusation, and what the Defence ?
FOR the seventh Head, What will be the cause of the day to be inquired After? What the Accusation, and what the Defence?
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Answ. This may be gathered from what was last said.Answer This may be gathered from what was last said.
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The great Cause of the Day will be to enquire and determine, who shall dye and who shall live;
The great Cause of the Day will be to inquire and determine, who shall die and who shall live;
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who ought to go to heaven, and who to hell for ever, according to the Law by which they must then be Iudged.
who ought to go to heaven, and who to hell for ever, according to the Law by which they must then be Judged.
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1. As there is a twofold Law by which they must be Iudged, so will there then be a twofold Accusation.
1. As there is a twofold Law by which they must be Judged, so will there then be a twofold Accusation.
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The first will be, that they were sinners, and so having violated the Law of God, they Deserve Everlasting Death according to that Law;
The First will be, that they were Sinners, and so having violated the Law of God, they Deserve Everlasting Death according to that Law;
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If no defence could be made, this one Accusation would condemn all the wo•ld;
If no defence could be made, this one Accusation would condemn all the wo•ld;
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for it is most certain that all are sinners, and as certain that all sin deserveth Death.
for it is most certain that all Are Sinners, and as certain that all since deserveth Death.
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The only defence against this Accusation lyeth in this Plea:
The only defence against this Accusation lies in this Plea:
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Confessing the charge, we must plead that Christ hath satisfied for sins, and upon that consideration God hath forgiven us;
Confessing the charge, we must plead that christ hath satisfied for Sins, and upon that consideration God hath forgiven us;
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and therefore being forgiven, we ought not to be punished; To prove this we must shew the pardon under Gods hand in the Gospel.
and Therefore being forgiven, we ought not to be punished; To prove this we must show the pardon under God's hand in the Gospel.
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But because this pardoning Act of the Gospel doth forgive none but those that Repent and Believe,
But Because this pardoning Act of the Gospel does forgive none but those that repent and Believe,
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and so return to God, and to sincere Obedience for the time to come; therefore the next Accusation will be, that we did not perform these Conditions of forgiveness;
and so return to God, and to sincere obedience for the time to come; Therefore the next Accusation will be, that we did not perform these Conditions of forgiveness;
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and therefore being Ʋnbelievers, Impenitent and Rebels against the Redeemer we have no right to pardon,
and Therefore being Ʋnbelievers, Impenitent and Rebels against the Redeemer we have no right to pardon,
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but by the sentence of the Gospel, are lyable to a greater punishment, for this contempt of Christ and Grace. but by the sentence of the Gospel, Are liable to a greater punishment, for this contempt of christ and Grace.
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This Accusation is either true or false ;
This Accusation is either true or false;
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where it is true, God and Conscience who speak the truth may well be said to be the Accusers:
where it is true, God and Conscience who speak the truth may well be said to be the Accusers:
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Where it is false, it can be only the work of Satan the malitious adversary;
Where it is false, it can be only the work of Satan the malicious adversary;
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who, as we may see in Iobs case, will not stick to bring a false Accusation.
who, as we may see in Jobs case, will not stick to bring a false Accusation.
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If any think that the Accuser will not do so vain a work, at least they may see that potentially, this is the Accusation that lyeth against us and which we must be justified against.
If any think that the Accuser will not do so vain a work, At lest they may see that potentially, this is the Accusation that lies against us and which we must be justified against.
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For all Iustification implyeth an Actual or Potential Accusation.
For all Justification Implies an Actual or Potential Accusation.
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He that is truly accused of final Impenitency, or Unbelief, or Rebellion, hath no other Defence to make, but must needs be condemned.
He that is truly accused of final Impenitency, or Unbelief, or Rebellion, hath no other Defence to make, but must needs be condemned.
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He that is falsly accused of such non-performance of the condition of Grace ▪ must deny the Accusation,
He that is falsely accused of such non-performance of the condition of Grace ▪ must deny the Accusation,
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and plead his own personal Righteousness as against that Accusation, and produce that Faith, Repentance and sincere Obedience and Perseverance by which he fulfilled that Condition,
and plead his own personal Righteousness as against that Accusation, and produce that Faith, Repentance and sincere obedience and Perseverance by which he fulfilled that Condition,
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and so is Evangelically Righteous in himself, and therefore hath part in the blood of Christ which is instead of a Legal righteousness to him ▪ in all things else,
and so is Evangelically Righteous in himself, and Therefore hath part in the blood of christ which is instead of a Legal righteousness to him ▪ in all things Else,
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as having procured him a pardon of all his sin, and a right to everlasting glory.
as having procured him a pardon of all his since, and a right to everlasting glory.
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And thus we must then be Justified by Christs satisfaction only, against the accusation of being sinners in general, and of deserveing Gods wrath for the Breach of the Law of works:
And thus we must then be Justified by Christ satisfaction only, against the accusation of being Sinners in general, and of deserving God's wrath for the Breach of the Law of works:
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But we must be justified by our faith, repentance and sincere Obedience it self, against the accusation of being Impenitent, Ʋnbelievers, and Rebels against Christ, and having not performed the Condition of the promise,
But we must be justified by our faith, Repentance and sincere obedience it self, against the accusation of being Impenitent, Ʋnbelievers, and Rebels against christ, and having not performed the Condition of the promise,
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and so having no part in Christ and his Benefits.
and so having no part in christ and his Benefits.
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So that in summ you see, that the cause of the day will be to enquire,
So that in sum you see, that the cause of the day will be to inquire,
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whether being all known sinners, we have accepted of Christ upon his terms, and so have right in him and his benefits,
whither being all known Sinners, we have accepted of christ upon his terms, and so have right in him and his benefits,
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or not? Whether they have forsaken this vain world for him, and loved him so faithfully, that they have manifested it, in parting with these things at his Command.
or not? Whither they have forsaken this vain world for him, and loved him so faithfully, that they have manifested it, in parting with these things At his Command.
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And this is the meaning of Mat. 25. Where the enquiry is made to be, whether they have fed and visited him in his members, or not? That is,
And this is the meaning of Mathew 25. Where the enquiry is made to be, whither they have fed and visited him in his members, or not? That is,
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whether they have so far loved him as their Redeemer, and God by him, as that they have manifested this to his members according to Opportunity ▪ though it cost them the hazard or loss of all:
whither they have so Far loved him as their Redeemer, and God by him, as that they have manifested this to his members according to Opportunity ▪ though it cost them the hazard or loss of all:
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Seeing danger, and labor, and cost, are fitter to express Love by, then empty Complements and bare Professions.
Seeing danger, and labour, and cost, Are fitter to express Love by, then empty Compliments and bore Professions.
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Whether it be particularly enquired after, or only taken for granted that men are sinners, and have deserved Death according to the Law of works, and that Christ hath satisfied by his death, is all one as to the matter in hand, seeing Gods enquiry is but the Discovery and Conviction of us.
Whither it be particularly inquired After, or only taken for granted that men Are Sinners, and have deserved Death according to the Law of works, and that christ hath satisfied by his death, is all one as to the matter in hand, seeing God's enquiry is but the Discovery and Conviction of us.
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But the last Question which must decide the Controversie will be, whether we have performed the condition of the Gospel?
But the last Question which must decide the Controversy will be, whither we have performed the condition of the Gospel?
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I have the rather also said all this, to shew you in what sense these words are taken in the text, that Every man shall be Judged according to what he hath done in the flesh,
I have the rather also said all this, to show you in what sense these words Are taken in the text, that Every man shall be Judged according to what he hath done in the Flesh,
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whether it be good or bad. whither it be good or bad.
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Though every man be Judged worthy of Death for sinning, yet every man shall not be Judged to dye for it:
Though every man be Judged worthy of Death for sinning, yet every man shall not be Judged to die for it:
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and no man shall be Judged worthy of Life for his good works:
and no man shall be Judged worthy of Life for his good works:
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It is therefore according to the Gospel, as the rule of judgement, that this is meant.
It is Therefore according to the Gospel, as the Rule of judgement, that this is meant.
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They that have Repented and Believed, and returned to true, though imperfect Obedience, shall be Iudged to everlasting Life, according to these works;
They that have Repented and Believed, and returned to true, though imperfect obedience, shall be Judged to everlasting Life, according to these works;
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not because these works Deserve it, but because the free Gift in the Gospel, through the blood of Christ, doth make these things the condition of our possessing it:
not Because these works Deserve it, but Because the free Gift in the Gospel, through the blood of christ, does make these things the condition of our possessing it:
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They that have lived and dyed Impenitent, Unbelievers and Rebels against Christ, shall be judged to everlasting punishment, because they have deserved it, both by their sin in general against the Law,
They that have lived and died Impenitent, Unbelievers and Rebels against christ, shall be judged to everlasting punishment, Because they have deserved it, both by their since in general against the Law,
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and by these sins in special against the Gospel.
and by these Sins in special against the Gospel.
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This is called the Merit of the Cause, that is, what is a mans due according to the true meaning of the Law;
This is called the Merit of the Cause, that is, what is a men due according to the true meaning of the Law;
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Though the due may be by free gift.
Though the endue may be by free gift.
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And thus you see what will be the cavil of the Day, and the matter to be enquired after and decided,
And thus you see what will be the cavil of the Day, and the matter to be inquired After and decided,
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as to our Life or Death.
as to our Life or Death.
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VIII.
VIII.
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THE next point in our method, is, to shew you, What will be the Evidence of the Cause ?
THE next point in our method, is, to show you, What will be the Evidence of the Cause?
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Answ. There is a five fold Evidence among men ▪ 1. When the fact is notorious. 2. The knowledge of an unsuspected Competent Iudge. 3. The parties Confession. 4. Witness. 5. Instruments and visible effects of the action.Answer There is a five fold Evidence among men ▪ 1. When the fact is notorious. 2. The knowledge of an unsuspected Competent Judge. 3. The parties Confessi. 4. Witness. 5. Instruments and visible effects of the actium.
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All these Evidences will be at hand, and any one of them sufficient for the conviction of the guilty person at that day.
All these Evidences will be At hand, and any one of them sufficient for the conviction of the guilty person At that day.
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1. As the sins of all men ;
1. As the Sins of all men;
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so the Impenitency and Rebellion of the wicked was notorious, or at least will be then.
so the Impenitency and Rebellion of the wicked was notorious, or At least will be then.
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For though some play the hypocrites and hide the matter from the world and themselves,
For though Some play the Hypocrites and hide the matter from the world and themselves,
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yet God shall open their hearts and former lives to themselves, and to the view of all the world.
yet God shall open their hearts and former lives to themselves, and to the view of all the world.
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He shall set their sins in order before them so, that it shall be utterly in vain to deny or excuse them ▪ If any men will then think to make their cause as good to God as they can now do to us, that are not able to see their hearts ▪ they will be foully mistaken.
He shall Set their Sins in order before them so, that it shall be utterly in vain to deny or excuse them ▪ If any men will then think to make their cause as good to God as they can now do to us, that Are not able to see their hearts ▪ they will be foully mistaken.
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Now they can say they have as good hearts as the best: then God will bring them out in the light;
Now they can say they have as good hearts as the best: then God will bring them out in the Light;
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and shew them to themselves and all the world, whether they were good or bad.
and show them to themselves and all the world, whither they were good or bad.
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Now they will face us down that they do truly Repent, and they obey God as well as they can,
Now they will face us down that they do truly repent, and they obey God as well as they can,
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but God that knoweth the Deceivers, will then undeceive them.
but God that Knoweth the Deceivers, will then undeceive them.
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We cannot now make men acquainted with their own unsanctified hearts, nor convince them that have not true Faith, Repentance or Obedience;
We cannot now make men acquainted with their own unsanctified hearts, nor convince them that have not true Faith, Repentance or obedience;
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but God will convince them of it; They can find shifts and false answers to put off a Minister with;
but God will convince them of it; They can find shifts and false answers to put off a Minister with;
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but God will not so be shifted off.
but God will not so be shifted off.
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Let us preach as plainly to them as we can and do all that ever we are able to acquaint them with the impenitency and unholyness of their own heart,
Let us preach as plainly to them as we can and do all that ever we Are able to acquaint them with the impenitency and unholiness of their own heart,
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and the necessity of a new heart and life, yet we cannot do it;
and the necessity of a new heart and life, yet we cannot do it;
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but they will Believe whether we will or not, that the old heart will serve the turn;
but they will Believe whither we will or not, that the old heart will serve the turn;
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But how easily will God make them know the contrary? We plead with them in the dark;
But how Easily will God make them know the contrary? We plead with them in the dark;
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for though we have the candle of the Gospel in our hands when we come to shew them their corruption,
for though we have the candle of the Gospel in our hands when we come to show them their corruption,
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yet they shut their eyes, and are wilfully blind.
yet they shut their eyes, and Are wilfully blind.
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But God will open their eyes whether they will or not, not by holy Illumination, but by forced conviction ;
But God will open their eyes whither they will or not, not by holy Illumination, but by forced conviction;
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and then he will plead with them as in the open light.
and then he will plead with them as in the open Light.
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See here thy own unholy soul, canst thou now say thou didst love me above all? canst thou deny but thou didst love this world before me? and serve thy flesh and lusts, See Here thy own unholy soul, Canst thou now say thou didst love me above all? Canst thou deny but thou didst love this world before me? and serve thy Flesh and Lustiest,
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though I told thee if thou didst so thou shouldst dye? Look upon thy own heart now,
though I told thee if thou didst so thou Shouldst die? Look upon thy own heart now,
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and see whether it be a holy or an unholy heart; a spiritual or a fleshly heart;
and see whither it be a holy or an unholy heart; a spiritual or a fleshly heart;
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a heavenly or an earthly heart? Look now upon all the course of thy life,
a heavenly or an earthly heart? Look now upon all the course of thy life,
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and see whether thou didst live to me, or to the world and thy flesh? Oh how easily will God convince men then of the very sins of their thoughts,and see whither thou didst live to me, or to the world and thy Flesh? O how Easily will God convince men then of the very Sins of their thoughts,
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and in their secret Closets, when they thought that no witness could have disclosed them!
and in their secret Closets, when they Thought that no witness could have disclosed them!
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Therefore its said, that the Books shall be opened, and the dead Iudged out of the books, Rev. 20.12. Dan. 7.10. The second Evidence will be the knowledge of the Judge.
Therefore its said, that the Books shall be opened, and the dead Judged out of the books, Rev. 20.12. Dan. 7.10. The second Evidence will be the knowledge of the Judge.
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If the sinner would not be convinced, yet it is sufficient that the Judge knoweth the Cause; God needeth no further witness;
If the sinner would not be convinced, yet it is sufficient that the Judge Knoweth the Cause; God needs no further witness;
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he saw thee committing adultery in secret, lying, stealing, forswearing in secret.
he saw thee committing adultery in secret, lying, stealing, forswearing in secret.
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If thou do not know thy own heart to be unholy, it is enough that God knoweth it.
If thou do not know thy own heart to be unholy, it is enough that God Knoweth it.
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If you have the face to say, Lord, when did we see thee hungry ? &c. Mat. 25.44. yet God will make good the charge against thee, and there needeth no more Testimony then his own.
If you have the face to say, Lord, when did we see thee hungry? etc. Mathew 25.44. yet God will make good the charge against thee, and there needs no more Testimony then his own.
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Can foolish sinners think to lie hid or escape at that day, that will now sin wilfully before their Judge ? that know every day that their Judge is looking on them while they forget him,
Can foolish Sinners think to lie hid or escape At that day, that will now sin wilfully before their Judge? that know every day that their Judge is looking on them while they forget him,
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and give up themselves to the world, and yet go on even under his eye, as if to his face they dared him to punish them?
and give up themselves to the world, and yet go on even under his eye, as if to his face they dared him to Punish them?
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3. The third Evidence will be, the sinners Confession. God will force their own Consciences to witness against them,
3. The third Evidence will be, the Sinners Confessi. God will force their own Consciences to witness against them,
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and their own tongues to confess the Accusation.
and their own tongues to confess the Accusation.
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If they do at first excuse it, he will leave them speechless, yea and condemning themselves before they have done.
If they do At First excuse it, he will leave them speechless, yea and condemning themselves before they have done.
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Oh what a difference between their language now and then!
O what a difference between their language now and then!
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Now we cannot tell them of their sin and misery, but they either tell us of our own faults,Now we cannot tell them of their since and misery, but they either tell us of our own Faults,
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or bid us look to our selves, or deny or excuse their fault, or make light of it;
or bid us look to our selves, or deny or excuse their fault, or make Light of it;
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but then their own tongues shall confess them, and cry out of the wilful folly that they committed,
but then their own tongues shall confess them, and cry out of the wilful folly that they committed,
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and lay a heavyer charge upon them then we can now do.
and lay a Heavier charge upon them then we can now do.
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Now if we tell them that we are afraid they are unregenerate, and least their hearts are not truly set upon God;Now if we tell them that we Are afraid they Are unregenerate, and lest their hearts Are not truly Set upon God;
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they will tell us they hope to be saved with such hearts as they have; But then, Oh how they will confess the folly and falsness of their own hearts!
they will tell us they hope to be saved with such hearts as they have; But then, O how they will confess the folly and falseness of their own hearts!
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You may see a little of their case even in despairing sinners on earth, how far they are from denying or excusing their sins. Judas crys out.
You may see a little of their case even in despairing Sinners on earth, how Far they Are from denying or excusing their Sins. Judas cries out.
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I have sinned in betraying Innocent blood, Mat. 27.4. out of their own mouth shall they be Judged.I have sinned in betraying Innocent blood, Mathew 27.4. out of their own Mouth shall they be Judged.
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That very tongue that now excuseth their sin, will in their torments be their great Accuser.
That very tongue that now excuseth their since, will in their torments be their great Accuser.
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For God will have it so to be.
For God will have it so to be.
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4. The fourth Evididence will be the witness of others. Oh how many thousand witnesses might there be produced, were there need, to convince the guilty soul at that day!
4. The fourth Evididence will be the witness of Others. O how many thousand Witnesses might there be produced, were there need, to convince the guilty soul At that day!
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1. All the Ministers of Christ that ever preached to them, or warned them, will be sufficient witnesses against them:
1. All the Ministers of christ that ever preached to them, or warned them, will be sufficient Witnesses against them:
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we must needs testifie that we preached to them the truth of the Gospel, and they would not believe it.we must needs testify that we preached to them the truth of the Gospel, and they would not believe it.
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We preached to them the goodness of God, yet they set not their hearts upon him ▪ we shewed them their sin, and they were not humbled.
We preached to them the Goodness of God, yet they Set not their hearts upon him ▪ we showed them their since, and they were not humbled.
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We told them of the danger of an unregenerate state, and they did not regard us:
We told them of the danger of an unregenerate state, and they did not regard us:
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we acquainted them with the Absolute Necessity of holiness, but they made light of all:
we acquainted them with the Absolute Necessity of holiness, but they made Light of all:
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We let them know the deceitfulness of their hearts, and the need of a close and faithful examination,
We let them know the deceitfulness of their hearts, and the need of a close and faithful examination,
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but they would not bestow an hour in such a work; nor scarce once be afraid of being mistaken and miscarrying.
but they would not bestow an hour in such a work; nor scarce once be afraid of being mistaken and miscarrying.
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We let them know the vanity of this world, and yet they would not forsake it, no not for Christ and the hopes of glory:
We let them know the vanity of this world, and yet they would not forsake it, no not for christ and the hope's of glory:
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We told them of the everlasting felicity they might attain, but they would not set themselves to seek it.
We told them of the everlasting felicity they might attain, but they would not Set themselves to seek it.
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What we shall think of it then, the Lord knows;
What we shall think of it then, the Lord knows;
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but surely it seemeth now to us a matter of very sad consideration, that we must be brought in as witnesses against the souls of our neighbors and friends in the flesh.
but surely it seems now to us a matter of very sad consideration, that we must be brought in as Witnesses against the Souls of our neighbours and Friends in the Flesh.
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Those whom we now unfeignedly love, and would do any thing that we were able to do for their good, whose well fare is dearer to us then all worldly enjoyments:
Those whom we now unfeignedly love, and would do any thing that we were able to do for their good, whose well fare is Dearer to us then all worldly enjoyments:
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Alas, that we must be forced to testifie to their faces for their condemnation!
Alas, that we must be forced to testify to their faces for their condemnation!
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Ah Lord, with what a heart must a poor Minister study, when he considereth this, that all the words that he is studying must be brought in for a witness against many of his hearers!
Ah Lord, with what a heart must a poor Minister study, when he Considereth this, that all the words that he is studying must be brought in for a witness against many of his hearers!
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with what a heart must a Minister Preach, when he remembreth that all the words that he is speaking must condemn many,
with what a heart must a Minister Preach, when he Remember that all the words that he is speaking must condemn many,
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if not most of his hearers! Do we desire this sad fruit of our Labours? No:
if not most of his hearers! Do we desire this sad fruit of our Labours? No:
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we may say with the Prophet, Jer. 17.16. I have not desired the woful day, thou knowest :
we may say with the Prophet, Jer. 17.16. I have not desired the woeful day, thou Knowest:
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No, if we desired it, we would not do so much to prevent it:
No, if we desired it, we would not do so much to prevent it:
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we would not study, and preach, and pray, and intreat men, that if it were possible we might not be put on such a task ▪ And doubtless it should make every honest Minister study hard,
we would not study, and preach, and pray, and entreat men, that if it were possible we might not be put on such a task ▪ And doubtless it should make every honest Minister study hard,
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and pray hard, and intreat hard, and stoop low to men, and be earnest with men in season and out of season, that if it may be, they may not be the condemners of their peoples souls.
and pray hard, and entreat hard, and stoop low to men, and be earnest with men in season and out of season, that if it may be, they may not be the condemners of their peoples Souls.
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But if men will not hear, and there be no remedy, who can help it? Christ himself came not into the world to condemn men,
But if men will not hear, and there be no remedy, who can help it? christ himself Come not into the world to condemn men,
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but to save them, and yet he will condemn those that will not yield to his saving work:
but to save them, and yet he will condemn those that will not yield to his Saving work:
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•od takes no pleasure in the death of a sinner, but rather that he repent, and return, and live, Ezek. 18.23.32. and yet he will rejoyce over those to do them hurt, and destroy them that will not return, Deut. 28.63.
•od Takes no pleasure in the death of a sinner, but rather that he Repent, and return, and live, Ezekiel 18.23.32. and yet he will rejoice over those to do them hurt, and destroy them that will not return, Deuteronomy 28.63.
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And if we must be put on such work, he will make us; like-minded.
And if we must be put on such work, he will make us; like-minded.
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The holy Ghost tels us, that the Saints shall Judge the world, 1 Cor. 6.2, 3. and if they must Judge, they will Judge as God Judgeth;
The holy Ghost tells us, that the Saints shall Judge the world, 1 Cor. 6.2, 3. and if they must Judge, they will Judge as God Judgeth;
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you cannot blame us for it sinners:
you cannot blame us for it Sinners:
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we now warn you of it before hand, and if you wil not prevent it blame not us, but your selves. Alas!
we now warn you of it before hand, and if you will not prevent it blame not us, but your selves. Alas!
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we are not our own Masters.
we Are not our own Masters.
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As we now speak not to you in our own names, so then we may not do what we list our selves,
As we now speak not to you in our own names, so then we may not do what we list our selves,
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or if we might, our wills will be as Gods will. God will make us Judge you, & witness against you:
or if we might, our wills will be as God's will. God will make us Judge you, & witness against you:
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Can we absolve you, when the righteous God will condemn you? when God is against you, whose side would you have us be of? We must be either against God or you. And can you think that we should be for any one against our Maker and Redeemer? We must either condemn the Sentence of Jesus Christ, or condemn you:
Can we absolve you, when the righteous God will condemn you? when God is against you, whose side would you have us be of? We must be either against God or you. And can you think that we should be for any one against our Maker and Redeemer? We must either condemn the Sentence of jesus christ, or condemn you:
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and is not there more reason to condemn you then him? can we have any mercy on you,
and is not there more reason to condemn you then him? can we have any mercy on you,
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when he that made you will not save you, and he that formed you, will shew you no mercy? Isa. 27.11.
when he that made you will not save you, and he that formed you, will show you no mercy? Isaiah 27.11.
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Yea when he that dyed for you, will condemn you, shall we be more merciful then God? But alas ▪ If we should be so foolish and unjust, what good would it do you? If we would be false witnesses and partial Judges, it would not save you;
Yea when he that died for you, will condemn you, shall we be more merciful then God? But alas ▪ If we should be so foolish and unjust, what good would it do you? If we would be false Witnesses and partial Judges, it would not save you;
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we are not Justified if we Absolve our selves, 1 Cor. 4.4.
we Are not Justified if we Absolve our selves, 1 Cor. 4.4.
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how unable then shall we be against Gods Sentence to Justifie you? If all the world should say, you were holy and penitent,
how unable then shall we be against God's Sentence to Justify you? If all the world should say, you were holy and penitent,
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when God knows you were unholy and impenitent; it will do you no good. You pray every day that his will may be done, and it will be done:
when God knows you were unholy and impenitent; it will do you no good. You pray every day that his will may be done, and it will be done:
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It will be done upon you, because it was not done by you.
It will be done upon you, Because it was not done by you.
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What would you have us say, if God ask us, Did you tell this sinner of the need of Christ, of the glory of the world to come,
What would you have us say, if God ask us, Did you tell this sinner of the need of christ, of the glory of the world to come,
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and the vanity of this? Should we lie, and say we did not? what should we say if he ask us, Did not you tell them the misery of their natural state;
and the vanity of this? Should we lie, and say we did not? what should we say if he ask us, Did not you tell them the misery of their natural state;
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and what would become of them if they were not made new? would you have us lye to God,and what would become of them if they were not made new? would you have us lie to God,
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and say we did not? Why if we did not, your blood will be required at our hands, Ezek. 33.6. and 3.18.
and say we did not? Why if we did not, your blood will be required At our hands, Ezekiel 33.6. and 3.18.
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and would you have us bring your blood upon our own heads by a lye? Yea,
and would you have us bring your blood upon our own Heads by a lie? Yea,
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and to do you no good, when we know that lyes will not prevail with God? No, no, sinners;
and to do you no good, when we know that lies will not prevail with God? No, no, Sinners;
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We must unavoidably, testifie to the confusion of your faces. If •od ask us, we must bear witness against you, and say;
We must avoidable, testify to the confusion of your faces. If •od ask us, we must bear witness against you, and say;
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Lord, we did what we could according to our weak abilities, to reclaim them: Lord, we did what we could according to our weak abilities, to reclaim them:
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Indeed our own thoughts of everlasting things were so low, and our own hearts so dull;
Indeed our own thoughts of everlasting things were so low, and our own hearts so dull;
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that we must confess we did not follow them so close, nor speak so earnestly as we should have done:
that we must confess we did not follow them so close, nor speak so earnestly as we should have done:
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we did not cry so loud, nor lift up our voice as a Trumpet to awaken them, (Isa 58.1.) we confess we did not speak to them with such melting compassion,
we did not cry so loud, nor lift up our voice as a Trumpet to awaken them, (Isaiah 58.1.) we confess we did not speak to them with such melting compassion,
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and with such streams of tears beseech them to regard, as a matter of such great concernment should have been spoken with;
and with such streams of tears beseech them to regard, as a matter of such great concernment should have been spoken with;
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We did not fall on our knees to them, and so earnestly begg of them for the Lords sake, to have mercy upon their own souls ▪ as we should have done.
We did not fallen on our knees to them, and so earnestly beg of them for the lords sake, to have mercy upon their own Souls ▪ as we should have done.
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But yet we told them the Message of God:
But yet we told them the Message of God:
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and we studyed to speak it to them as plainly and as peircingly as we could.
and we studied to speak it to them as plainly and as peircingly as we could.
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Fain we would have convinced them of their sin and misery, but we could not:
Fain we would have convinced them of their since and misery, but we could not:
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Fain we would have drawn them to the admiration of Christ, but they made light of it, Mat. 22.5. We would fain have brought them to the contempt of this vain world, and to set their mind on the world to come. but we could not:
Fain we would have drawn them to the admiration of christ, but they made Light of it, Mathew 22.5. We would fain have brought them to the contempt of this vain world, and to Set their mind on the world to come. but we could not:
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Some compassion thou knowest Lord we had to their souls ▪ many a weeping or groaning hour we have had in secret,
some compassion thou Knowest Lord we had to their Souls ▪ many a weeping or groaning hour we have had in secret,
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because they would not hear & obey; and some sad complaints we have made over them in publike:
Because they would not hear & obey; and Some sad complaints we have made over them in public:
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We told them that they must shortly dye and come to Judgement, and that this world would deceive them,
We told them that they must shortly die and come to Judgement, and that this world would deceive them,
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and leave them in the dust;
and leave them in the dust;
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we told them that the time was at hand when nothing but Christ would do them good,
we told them that the time was At hand when nothing but christ would do them good,
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and nothing but the favour of God would he sufficient for their happiness; but we could never get them to lay it to heart.
and nothing but the favour of God would he sufficient for their happiness; but we could never get them to lay it to heart.
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Many a time did we intreat them to think soberly of this life, and the life to come,
Many a time did we entreat them to think soberly of this life, and the life to come,
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and to compare them together with the Faith ▪ of Christians, and the reason of men;
and to compare them together with the Faith ▪ of Christians, and the reason of men;
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but they would not do it:
but they would not do it:
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many a time did we intreat them, but to take now and then an hour in secret to consider who made them, and for what he made them, and why they were sent into this world;
many a time did we entreat them, but to take now and then an hour in secret to Consider who made them, and for what he made them, and why they were sent into this world;
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(12) part (DIV2)
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and what their business here is;
and what their business Here is;
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and whether they are going, and how it wil go with them at their latter end;
and whither they Are going, and how it will go with them At their latter end;
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But we could never get most of them to spend one hour in serious thoughts of these weighty matters.
But we could never get most of them to spend one hour in serious thoughts of these weighty matters.
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Many a time did we intreat them to try whether they were Regenerate or not? whether Christ and his Spirit were in them,
Many a time did we entreat them to try whither they were Regenerate or not? whither christ and his Spirit were in them,
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or not? Whether their souls were brought back to God by Sanctification? but they would not try:
or not? Whither their Souls were brought back to God by Sanctification? but they would not try:
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We did beseech them to make sure work ▪ and not leave such a matter as everlasting Joy or Torment to a bold and mad adventure: but we could not prevail:
We did beseech them to make sure work ▪ and not leave such a matter as everlasting Joy or Torment to a bold and mad adventure: but we could not prevail:
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We intreated them to lay all other businesses aside a little while in the world,
We entreated them to lay all other businesses aside a little while in the world,
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and to enquire by the direction of the word of God, what would become of them in the world to come;
and to inquire by the direction of the word of God, what would become of them in the world to come;
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and to Judge themselves before God came to Judge them, seeing they had the Law and the rule of Judgement before them:
and to Judge themselves before God Come to Judge them, seeing they had the Law and the Rule of Judgement before them:
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but their minds were blinded, and their hearts were hardned and the profit, and pleasure,
but their minds were blinded, and their hearts were hardened and the profit, and pleasure,
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and honour of this world did e•ther stop their ears, or quickly steal away their hearts,
and honour of this world did e•ther stop their ears, or quickly steal away their hearts,
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so that we could never get them to a sober consideration, nor ever win their hearts to God. so that we could never get them to a Sobrium consideration, nor ever win their hearts to God.
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This will be the witness that many a hundred Ministers of the Gospel must give in against the souls of their people at that day.
This will be the witness that many a hundred Ministers of the Gospel must give in against the Souls of their people At that day.
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Alas, that ever you should cast this upon us! For the Lords sake, Sirs, pitty your poor Teachers, if you pitty not your selves.
Alas, that ever you should cast this upon us! For the lords sake, Sirs, pity your poor Teachers, if you pity not your selves.
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We had rather go a 1000. miles for you; we had rather be scorned and abused for your sakes:
We had rather go a 1000. miles for you; we had rather be scorned and abused for your sakes:
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we had rather lay our hands under your fe•t, and beseech you on our knees with tears were we able,
we had rather lay our hands under your fe•t, and beseech you on our knees with tears were we able,
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then be put on such a work as this.
then be put on such a work as this.
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It is you that will do it if it be done ▪ We had rather follow you from house to house,
It is you that will do it if it be done ▪ We had rather follow you from house to house,
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and teach and exhort you, if you will but hear us, and accept of our exhortation.
and teach and exhort you, if you will but hear us, and accept of our exhortation.
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Your souls a•e precious in our eyes, for we know they were so in the eyes of Christ,
Your Souls a•e precious in our eyes, for we know they were so in the eyes of christ,
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and therefore we are loth to see this day; we were once in your case, and therefore know what it is to be blind,
and Therefore we Are loath to see this day; we were once in your case, and Therefore know what it is to be blind,
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and careless ▪ and carnal as you are, and therefore would fain obtain your Deliverance.
and careless ▪ and carnal as you Are, and Therefore would fain obtain your Deliverance.
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But if you will not hear, but we must accuse you and we must condemn you;
But if you will not hear, but we must accuse you and we must condemn you;
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The Lord Judge between you and us; For he can witness that it was full sore against our wills.
The Lord Judge between you and us; For he can witness that it was full soar against our wills.
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We have been ▪ faulty indeed in doing no more for you, and not following you with restless Importunity; (the Good Lord forgive us;) but yet we have not betrayed you by silence.
We have been ▪ faulty indeed in doing no more for you, and not following you with restless Importunity; (the Good Lord forgive us;) but yet we have not betrayed you by silence.
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2. All those that fear God, that have lived among ungodly men, will also be sufficient witnesses against them. Alas!
2. All those that Fear God, that have lived among ungodly men, will also be sufficient Witnesses against them. Alas!
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they must be put upon that same work which is very unpleasant to their thoughts, as Ministers are:
they must be put upon that same work which is very unpleasant to their thoughts, as Ministers Are:
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They must witness before the Lord, that they did as friends and neighbors admonish them: that they gave them a good example, and endeavoured to walk in holyness before them; but alas!
They must witness before the Lord, that they did as Friends and neighbours admonish them: that they gave them a good Exampl, and endeavoured to walk in holiness before them; but alas!
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the most did but mock them, and call them Puritans and precise fools, and thought they made more ado then needs for their salvation:
the most did but mock them, and call them Puritans and precise Fools, and Thought they made more ado then needs for their salvation:
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They must be forced to testifie, [ Lord we would fain have drawn them with us to hear the word,
They must be forced to testify, [ Lord we would fain have drawn them with us to hear the word,
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and to read it, and to pray in their families, and to sanctifie thy holy day,
and to read it, and to pray in their families, and to sanctify thy holy day,
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and take such happy Opportunities for their souls; But we could not get them to it;
and take such happy Opportunities for their Souls; But we could not get them to it;
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we did in our places what we were able, to give them the Example of a Godly Conversation,
we did in our places what we were able, to give them the Exampl of a Godly Conversation,
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and they did but deride us;
and they did but deride us;
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they were readier to mark every slip of our lives, and to observe all our Infirmities,
they were Readier to mark every slip of our lives, and to observe all our Infirmities,
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and catch at any Accusation that was against us ▪ then to follow us in any work of holy obedience,
and catch At any Accusation that was against us ▪ then to follow us in any work of holy Obedience,
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(12) part (DIV2)
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or care for our everlasting peace;
or care for our everlasting peace;
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] The •ord knows it is a most heavy thing to consider now, that poor neighbors must be fain to come in against those that they love so dearly and by their Testimony to Judge them to perdition ▪ Oh heavy case to think of, that a master must witness against his own servant.
] The •ord knows it is a most heavy thing to Consider now, that poor neighbours must be fain to come in against those that they love so dearly and by their Testimony to Judge them to perdition ▪ O heavy case to think of, that a master must witness against his own servant.
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Yea a husband against his own wife, and a wife against her husband; yea parents against their own children, and say, [ Lord, I taught them thy word, but they would not learn.
Yea a husband against his own wife, and a wife against her husband; yea Parents against their own children, and say, [ Lord, I taught them thy word, but they would not Learn.
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I told them what would come on it, if they returned not to thee; I brought them to Sermons, and I prayed with them and for them.
I told them what would come on it, if they returned not to thee; I brought them to Sermons, and I prayed with them and for them.
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I frequently ▪ minded them of these everlasting things ▪ and of this dreadful day ▪ which now they see.
I frequently ▪ minded them of these everlasting things ▪ and of this dreadful day ▪ which now they see.
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But youthful lusts and the temptations of the flesh and the Devil led them away,
But youthful Lustiest and the temptations of the Flesh and the devil led them away,
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and I could never get them throughly and soundly to lay it to their hearts ▪ ] Oh you that are parents,
and I could never get them thoroughly and soundly to lay it to their hearts ▪ ] O you that Are Parents,
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and friends, and neighbors, in the fear of God bestir you now ▪ that you may not be put to this at the day of Judgement ▪ Oh give them no rest take no nay of them till you have perswaded their heart from this ▪ world to God,
and Friends, and neighbours, in the Fear of God Bestir you now ▪ that you may not be put to this At the day of Judgement ▪ O give them no rest take no nay of them till you have persuaded their heart from this ▪ world to God,
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lest you be put to be their condemners:
lest you be put to be their condemners:
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It must be now that you must prevent it, or else never; now while you are with them,
It must be now that you must prevent it, or Else never; now while you Are with them,
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while you and they are in the flesh together, which will be but a little while:
while you and they Are in the Flesh together, which will be but a little while:
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Can you but now prevail with them, all will be well, and you may ▪ meet them Joyfully before the Lord.
Can you but now prevail with them, all will be well, and you may ▪ meet them Joyfully before the Lord.
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3. Another witness that will testifie against the ungodly at that day, will be their sinful companions;
3. another witness that will testify against the ungodly At that day, will be their sinful Sodales;
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those that drew them into sin, or were drawn by them, or joyned with them in it.
those that drew them into since, or were drawn by them, or joined with them in it.
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Oh little do poor drunkards think, when they sit merrily in an Ale-house, that one of them must bear witness against another,
O little doe poor drunkards think, when they fit merrily in an Alehouse, that one of them must bear witness against Another,
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and condemn one another ▪ If they thought of this, me thinks it should make them have less delight in that company:
and condemn one Another ▪ If they Thought of this, me thinks it should make them have less delight in that company:
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Those that now joyn with you in wickedness, shall then be forced to witness, [ I confess Lord I did hear him swear and curse;
Those that now join with you in wickedness, shall then be forced to witness, [ I confess Lord I did hear him swear and curse;
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I heard him deride those that feared the Lord, and make a jest of a holy life:
I herd him deride those that feared the Lord, and make a jest of a holy life:
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I saw him in the Ale-house when he should be hearing the Word of God, or reading, or calling upon God, and preparing for this day:
I saw him in the Alehouse when he should be hearing the Word of God, or reading, or calling upon God, and preparing for this day:
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I joyned with him in fleshly delights, in abusing thy creature and our own bodies. ] Sinners;
I joined with him in fleshly delights, in abusing thy creature and our own bodies. ] Sinners;
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look your companions in the face the next time you are with them, and remember this that I now say;
look your Sodales in the face the next time you Are with them, and Remember this that I now say;
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that those men shall give in Evidence against you, that now are your associates in all your mirth:
that those men shall give in Evidence against you, that now Are your associates in all your mirth:
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Little thinketh the fornicator and lustful wanton, that their sinful mates must then bear witness of that which they thought the dark had concealed,
Little Thinketh the fornicator and lustful wanton, that their sinful mates must then bear witness of that which they Thought the dark had concealed,
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and tell their shame before all the world. But this must be the fruit of sin.
and tell their shame before all the world. But this must be the fruit of since.
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Its meet that they who encouraged one another in sin, should condemn one another for it. And marvail not at it;
Its meet that they who encouraged one Another in since, should condemn one Another for it. And marvel not At it;
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for they shall be forced to it whether they will or no; Light will not then be hid:
for they shall be forced to it whither they will or no; Light will not then be hid:
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They may think to have some ease to their consciences, by accusing and condemning others. When Adam is questioned for his sin, he presently accuseth the woman, Gen. 3.12.
They may think to have Some ease to their Consciences, by accusing and condemning Others. When Adam is questioned for his since, he presently Accuseth the woman, Gen. 3.12.
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when Judas his conscience was awakened, he runs to the Pharisees with the money that drew him to it,
when Judas his conscience was awakened, he runs to the Pharisees with the money that drew him to it,
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and they cast it back in his own face, and say, See thou to it, what is that to us? Mat. •7. 4, 5, 6. Oh the cold comfort that sinners will have in one another at that day!
and they cast it back in his own face, and say, See thou to it, what is that to us? Mathew •7. 4, 5, 6. O the cold Comfort that Sinners will have in one Another At that day!
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and the little pleasure that they will find in remembring their evil waies! Now when a fornicator or a worldling, or a merry voluptuous man is grown old,
and the little pleasure that they will find in remembering their evil ways! Now when a fornicator or a worldling, or a merry voluptuous man is grown old,
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and cannot act all his sin again, he takes pleasure in rem•mbring and telling others of his former folly; what he once was; and what he did;
and cannot act all his since again, he Takes pleasure in rem•mbring and telling Others of his former folly; what he once was; and what he did;
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and the merry hours that he had;
and the merry hours that he had;
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but then when sinners are come to themselves a little more, they will remember and tell one another of these things with another heart.
but then when Sinners Are come to themselves a little more, they will Remember and tell one Another of these things with Another heart.
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Oh that they did but know now how these things will then affect them ▪
O that they did but know now how these things will then affect them ▪
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4. Another witness that will then rise up against them, will be the very Devils that tempted them:
4. another witness that will then rise up against them, will be the very Devils that tempted them:
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They that did purposely draw them to sin, that they might draw them to Torment for sin:
They that did purposely draw them to since, that they might draw them to Torment for since:
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They can witness that you harkned to their Temptations, when you would not harken to Gods Exhortations;
They can witness that you hearkened to their Temptations, when you would not harken to God's Exhortations;
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They can witness that you obeyed them in working Iniquity.
They can witness that you obeyed them in working Iniquity.
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But because you may think the Accusers Testimony is not to be taken, I will not stand on this.
But Because you may think the Accusers Testimony is not to be taken, I will not stand on this.
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Though it is not nothing, where God knoweth it to be true. 5. The very Angels of God also may be witnesses against the wicked:
Though it is not nothing, where God Knoweth it to be true. 5. The very Angels of God also may be Witnesses against the wicked:
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Therefore are we advised in Scripture, not to sin before them, Eccl. 5.6. 1 Cor. 11.10. 1 Tim. 5.21.
Therefore Are we advised in Scripture, not to sin before them, Ecclesiastes 5.6. 1 Cor. 11.10. 1 Tim. 5.21.
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I charge thee before the Elect Angels, &c. They can testifie that they would have been ministring Spirits for their good,
I charge thee before the Elect Angels, etc. They can testify that they would have been ministering Spirits for their good,
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when the wicked rather chose to be slaves to the Spirit of malitiousness.
when the wicked rather chosen to be slaves to the Spirit of Maliciousness.
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The holy Angels of God do many a time stand by you when ▪ you are sinning ▪ They see you, when you see not them.
The holy Angels of God do many a time stand by you when ▪ you Are sinning ▪ They see you, when you see not them.
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They are employed by God in some sort for your good, as well as we:
They Are employed by God in Some sort for your good, as well as we:
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And as it is the grief of Ministers, that their labors succeed not, so may we suppose that according to their state and nature it is theirs. For they that Rejoyce in heaven at the Conversion of one sinner, may be said to sorrow,
And as it is the grief of Ministers, that their labors succeed not, so may we suppose that according to their state and nature it is theirs. For they that Rejoice in heaven At the Conversion of one sinner, may be said to sorrow,
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or to lose those joyes, when you refuse to be converted.
or to loose those Joys, when you refuse to be converted.
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These noble Spirits, these Holy and Glorious attendants of Christ, that shall wait upon him to Judgement, will be Witnesses against Rebellious sinners, to their Confu•ion.
These noble Spirits, these Holy and Glorious attendants of christ, that shall wait upon him to Judgement, will be Witnesses against Rebellious Sinners, to their Confu•ion.
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Sirs, you have all in you naturally a fear of Spirits, and invisible powers: Fear them aright:
Sirs, you have all in you naturally a Fear of Spirits, and invisible Powers: fear them aright:
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least hearkening to the deceiving Spirits, and refusing the help of the Angels of God,
lest Harkening to the deceiving Spirits, and refusing the help of the Angels of God,
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and wilfully sinning before their faces, you should cause them at that day, to the terrour of your souls, to stand forth as witnesses against you, to your Condemnation.
and wilfully sinning before their faces, you should cause them At that day, to the terror of your Souls, to stand forth as Witnesses against you, to your Condemnation.
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6. Conscience it self will be a most effectual witness against the wicked at that day.
6. Conscience it self will be a most effectual witness against the wicked At that day.
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I before told you it will be a Discerner, and force them to a Confession: But a further office it hath, even to witness against them.
I before told you it will be a Discerner, and force them to a Confessi: But a further office it hath, even to witness against them.
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If none else in the world had known of their secret sins, conscience will say, I was acquainted with them.
If none Else in the world had known of their secret Sins, conscience will say, I was acquainted with them.
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7. The Spirit of Christ can witness against the ungodly, that he oft moved them to Repent and Return, and they rejected his motions:
7. The Spirit of christ can witness against the ungodly, that he oft moved them to repent and Return, and they rejected his motions:
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that he spoke to their hearts in secret, and oft set in with the Minister, and often minded them of their case, and perswaded them to God;
that he spoke to their hearts in secret, and oft Set in with the Minister, and often minded them of their case, and persuaded them to God;
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but they resisted, quenched and grieved the Spirit, Act. 7.51.
but they resisted, quenched and grieved the Spirit, Act. 7.51.
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As the Spirit witnesseth with the Spirits of the righteous that they are the children of God, Rom. 8.16.
As the Spirit Witnesseth with the Spirits of the righteous that they Are the children of God, Rom. 8.16.
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so doth he witness with the conscience of the wicked, that they were children of Rebellion,
so does he witness with the conscience of the wicked, that they were children of Rebellion,
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and therefore are justly children of wrath. This Spirit will not alway strive with men;
and Therefore Are justly children of wrath. This Spirit will not always strive with men;
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at last being vexed, it will prove their enemy, and rise up against them, Gen. 6.3. Isa. 63.10.
At last being vexed, it will prove their enemy, and rise up against them, Gen. 6.3. Isaiah 63.10.
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If you will needs Grieve it now, it will Grieve you then.
If you will needs Grieve it now, it will Grieve you then.
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Were it not a Spirit of Grace, and were it not free mercy that it came to offer you, the Repulse would not have been so condemning ▪ nor the witness of this Spirit against you so heavy at the last.
Were it not a Spirit of Grace, and were it not free mercy that it Come to offer you, the Repulse would not have been so condemning ▪ nor the witness of this Spirit against you so heavy At the last.
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But it was the Spirit of Jesus, that came with recovering Grace, which you resisted:
But it was the Spirit of jesus, that Come with recovering Grace, which you resisted:
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And though the wages of every sin is death, yet you will find that it will cost you somewhat more to Reject this salvation,
And though the wages of every since is death, yet you will find that it will cost you somewhat more to Reject this salvation,
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than to break the Creators Law of works Kindness, and such Kindness, will not be rejected at easie rates.
than to break the Creators Law of works Kindness, and such Kindness, will not be rejected At easy rates.
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Many a good motion is now made by the Spirit to the Heart of a sinner, which he doth not •o much as once obse•ve;
Many a good motion is now made by the Spirit to the Heart of a sinner, which he does not •o much as once obse•ve;
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and therefore doth not now Remember them. But then they shall be brought to his Remembrance with a witness.
and Therefore does not now remember them. But then they shall be brought to his Remembrance with a witness.
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Many a thousand secret motions to Repentance, to Faith, to a Holy Life, will be Then set before the eyes of the poor, unpardoned, trembling sinner, which he had quite forgotten:
Many a thousand secret motions to Repentance, to Faith, to a Holy Life, will be Then Set before the eyes of the poor, unpardoned, trembling sinner, which he had quite forgotten:
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And the Spirit of God shall testifie to his Confusion, [ At such a Sermon I perswaded thy heart to Repent, and thou wouldest not;
And the Spirit of God shall testify to his Confusion, [ At such a Sermon I persuaded thy heart to repent, and thou Wouldst not;
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At such a time I shewed thee the evil of thy sin, and perswaded thee to have forsaken it, but thou wouldest not;
At such a time I showed thee the evil of thy since, and persuaded thee to have forsaken it, but thou Wouldst not;
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I minded thee in thy secret thoughts, of the neerness of Judgement, and the Certainty and VVeight of everlasting things, of the need of Christ,
I minded thee in thy secret thoughts, of the nearness of Judgement, and the Certainty and VVeight of everlasting things, of the need of christ,
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and faith, and holyness, and of the Danger of sinning:
and faith, and holiness, and of the Danger of sinning:
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but thou didst drown all my motions in the cares and pleasures of the world ▪ Thou harkenedst rather to the Devil than to me:
but thou didst drown all my motions in the Cares and pleasures of the world ▪ Thou harkenedst rather to the devil than to me:
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The sensual inclinations of thy flesh did prevail against the strongest Arguments that I used:
The sensual inclinations of thy Flesh did prevail against the Strongest Arguments that I used:
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Though I shewed thee Reasons, undenyable Reasons, from thy Creator, from thy Redeemer, from nature, from grace, from heaven,
Though I showed thee Reasons, undeniable Reasons, from thy Creator, from thy Redeemer, from nature, from grace, from heaven,
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and from hell, yet all would not so much as stop thee, much less turn thee, but thou wouldest go on;
and from hell, yet all would not so much as stop thee, much less turn thee, but thou Wouldst go on;
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Thou wouldest follow thy flesh, and now let it pay thee the wages of thy folly;
Thou Wouldst follow thy Flesh, and now let it pay thee the wages of thy folly;
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Thou wouldest be thy ovvn guide, and take thine ovvn Course ▪ and novv take vvhat thou gettest by it. ]
Thou Wouldst be thy own guide, and take thine own Course ▪ and now take what thou gettest by it. ]
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Poor sinners, I beseech you in the fear of God, the next time you have any such motions from the Spirit of God, to Repent,
Poor Sinners, I beseech you in the Fear of God, the next time you have any such motions from the Spirit of God, to repent,
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and Believe, and Break off your sins, and the Occasions of them, consider then what a mercy is set before you;
and Believe, and Break off your Sins, and the Occasions of them, Consider then what a mercy is Set before you;
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and how it will confound you at the day of Judgement, to have all these motions brought in against you,
and how it will confound you At the day of Judgement, to have all these motions brought in against you,
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and that the Spirit of Grace it self should be your Condemner! Alas, that men should choose their own Destruction, and wilfully choose it!
and that the Spirit of Grace it self should be your Condemner! Alas, that men should choose their own Destruction, and wilfully choose it!
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and that the foreknowledge of these things should not move them to relent. So much concerning the witness that will be brought in against the sinner.
and that the foreknowledge of these things should not move them to relent. So much Concerning the witness that will be brought in against the sinner.
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5. The fifth Evidence that will be given in against the sinner, will be, The Instruments and Effects. You know among men,
5. The fifth Evidence that will be given in against the sinner, will be, The Instruments and Effects. You know among men,
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if a man be found murthered by the highway, and you are found standing by him with a bloody sword in your hand;
if a man be found murdered by the highway, and you Are found standing by him with a bloody sword in your hand;
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especially if there were a former dissention between you, it will be an Evidence that will prove a strong presumption, that you were the Murderer:
especially if there were a former dissension between you, it will be an Evidence that will prove a strong presumption, that you were the Murderer:
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But if the fact be certain by other Evidence, then many such things may be brought for aggravation of the fault.
But if the fact be certain by other Evidence, then many such things may be brought for aggravation of the fault.
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So a twofold Evidence will be brought against the sinner from these things. One to prove him guilty of the fact:
So a twofold Evidence will be brought against the sinner from these things. One to prove him guilty of the fact:
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the other to Aggravate the fault, and prove that his sin was very great.
the other to Aggravate the fault, and prove that his since was very great.
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For the former. 1. The very creatures which sinners abused to sin, may be brought in against them to their Conviction and Condemnation.
For the former. 1. The very creatures which Sinners abused to since, may be brought in against them to their Conviction and Condemnation.
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For though these creatures shall be consumed with the last destroying Fire, which shall consume all the world,
For though these creatures shall be consumed with the last destroying Fire, which shall consume all the world,
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yet they shall have a Being in the memory of the sinner (an esse Cognitum. ) The very Wine or Ale,
yet they shall have a Being in the memory of the sinner (an esse Cognitum.) The very Wine or Ale,
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or other liquor which was abused to drunkenness, may witness aga•nst the Drunkard.
or other liquour which was abused to Drunkenness, may witness aga•nst the Drunkard.
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The sweet morsels by which the Glutton did please his Appetite, and all the good creatures of God which he luxuriously devou•ed, may witness against him, Luke 16.19, 25. He that fared deliciously every day in this life, was told by Abrah•m when he was dead,
The sweet morsels by which the Glutton did please his Appetite, and all the good creatures of God which he luxuriously devou•ed, may witness against him, Lycia 16.19, 25. He that fared deliciously every day in this life, was told by Abrah•m when he was dead,
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and his soul in Hell, [ Remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things:
and his soul in Hell, [ remember that thou in thy life time Received thy good things, and likewise Lazarus evil things:
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but now he is comforted, and thou art tormented.
but now he is comforted, and thou art tormented.
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] Though their sweet morsels and cups are past, and gone, yet must they be Remembred at Judgement and in Hell.
] Though their sweet morsels and cups Are past, and gone, yet must they be Remembered At Judgement and in Hell.
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[ Remember, Son ] saith Abraham : Yea, and Remember he must, whether he will or no:
[ remember, Son ] Says Abraham: Yea, and remember he must, whither he will or no:
[ np1, n1 ] vvz np1: uh, cc vvb pns31 vmb, cs pns31 vmb cc dx:
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Long was the Glutton in sinning, and many a pleasant bit did he taste:
Long was the Glutton in sinning, and many a pleasant bit did he taste:
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and so many Evidences of his sin will lie against him, and the sweetness will then be turned into gall.
and so many Evidences of his since will lie against him, and the sweetness will then be turned into Gall.
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The very cloathing, and ornaments by which Proud persons did manifest their Pride, will be sufficient Evidence against them ▪ as his being cloathed in Purple and fine linnen, is mentioned, Luk. 16.19. The very lands, and goods and houses of worldlings, will be an Evidence against them:
The very clothing, and Ornament by which Proud Persons did manifest their Pride, will be sufficient Evidence against them ▪ as his being clothed in Purple and fine linen, is mentioned, Luk. 16.19. The very Lands, and goods and houses of worldlings, will be an Evidence against them:
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Their Gold and Silver, which the covetous do now prefer before the everlasting Riches with Christ, will be an Evidence against them, Jam. 5.1, 2, 3, 4. Go to now, ye Rich men, weep and howl for your miseries that shall come upon you.
Their Gold and Silver, which the covetous do now prefer before the everlasting Riches with christ, will be an Evidence against them, Jam. 5.1, 2, 3, 4. Go to now, you Rich men, weep and howl for your misery's that shall come upon you.
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Your Riches are corrupted, and your Garments moath-eaten;
Your Riches Are corrupted, and your Garments Moth-eaten;
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Your Gold and Silver is cankered, and the Rust of them shall be a Witness against you, and shall eat your flesh, as it were fire;
Your Gold and Silver is cankered, and the Rust of them shall be a Witness against you, and shall eat your Flesh, as it were fire;
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Ye have heaped Treasure together for the Last daies.
You have heaped Treasure together for the Last days.
pn22 vhb vvn n1 av p-acp dt ord n2.
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Behold the hire of the Labourers, which have reaped down your fields, which is of you kept back by fraud, cryeth;
Behold the hire of the Labourers, which have reaped down your fields, which is of you kept back by fraud, Cries;
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and the cryes of them which have reaped, are entred into the ears of the Lord of Sabaoth.
and the cries of them which have reaped, Are entered into the ears of the Lord of Sabaoth.
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Ye have lived in Pleasure on the Earth, and been wanton; Ye have nourished your hearts as in a day of slaughter. You have lived in Pleasure on the Earth, and been wanton; You have nourished your hearts as in a day of slaughter.
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Oh that worldlings would well consid•r this one Text;
O that worldlings would well consid•r this one Text;
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and therein observe, whether a life of earthly pleasure, and fulness, of worldly Glory, and Gallantry, be as desirable as they imagine ▪ and to what Time,
and therein observe, whither a life of earthly pleasure, and fullness, of worldly Glory, and Gallantry, be as desirable as they imagine ▪ and to what Time,
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and Purpose they now lay up their Treasures; and how they must hear of these Things hereafter;
and Purpose they now lay up their Treasures; and how they must hear of these Things hereafter;
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and what effect the review of their Jovial daies will have upon their miserable condemned souls.
and what Effect the review of their Jovial days will have upon their miserable condemned Souls.
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2. The very circumstances of Time, Place, and the like, may Evidence against a sinner to his Condemnation.
2. The very Circumstances of Time, Place, and the like, may Evidence against a sinner to his Condemnation.
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The drunkard shall Remember, In such an Ale-house I was so oft drunk, and in such a Tavern I vvasted my time;
The drunkard shall remember, In such an Alehouse I was so oft drunk, and in such a Tavern I wasted my time;
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The Adulterer and Fornicator shall Remember the very Time, the Place, the Room, the Bed, vvhere they committed vvickedness.
The Adulterer and Fornicator shall remember the very Time, the Place, the Room, the Bed, where they committed wickedness.
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The Thief and Deceiver vvill Remember the Time, Place, the persons they wronged, and the Things which they robbed or deceived them of.
The Thief and Deceiver will remember the Time, Place, the Persons they wronged, and the Things which they robbed or deceived them of.
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The worldling will Remember the business which he preferred before the service of God; the worldly matters which had more of his heart than his Maker and Redeemer had:
The worldling will remember the business which he preferred before the service of God; the worldly matters which had more of his heart than his Maker and Redeemer had:
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the work which he was doing when he should have been Praying, or Reading, or Catechizing his Family,
the work which he was doing when he should have been Praying, or Reading, or Catechizing his Family,
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or thinking soberly of his latter end.
or thinking soberly of his latter end.
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A thousand of these will then come into his mind, and be as so many Evidences against him to his Condemnation.
A thousand of these will then come into his mind, and be as so many Evidences against him to his Condemnation.
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3. The very effects also of mens sins will be an Evidence against them. The wife and children of a Drunkard are Impoverished by his sin:
3. The very effects also of men's Sins will be an Evidence against them. The wife and children of a Drunkard Are Impoverished by his since:
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His family and the neighborhod is disquieted by him. These will be so many Evidences against him.
His family and the neighborhod is disquieted by him. These will be so many Evidences against him.
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So will the abuse of his own Reason: The enticing of others to the same sin, and hardening them by his example.
So will the abuse of his own Reason: The enticing of Others to the same since, and hardening them by his Exampl.
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One covetous unmerciful Landlord doth keep a hundred, or many hundred persons or families in so great necessities,
One covetous unmerciful Landlord does keep a hundred, or many hundred Persons or families in so great necessities,
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and care and labour, that they are tempted by it to overpass the service of God,
and care and labour, that they Are tempted by it to overpass the service of God,
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as having scarce time for it, or any room for it in their troubled thoughts;
as having scarce time for it, or any room for it in their troubled thoughts;
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All these miserable families, and persons, and all the souls that are undone by this Temptation, will be so many Evidences against such Oppressors.
All these miserable families, and Persons, and all the Souls that Are undone by this Temptation, will be so many Evidences against such Oppressors's.
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Yea, the poor whom they have neglected to relieve, when they might;
Yea, the poor whom they have neglected to relieve, when they might;
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the sick whom they have neglected to visit, when they might, will all witness then against the unmerciful, Matth. 25. The many ignorant, worldly, careless sinners ▪, that have perished under an idle, unfaithful Minister, will be so many witnesses against him to his Condemnation!
the sick whom they have neglected to visit, when they might, will all witness then against the unmerciful, Matthew 25. The many ignorant, worldly, careless Sinners ▪, that have perished under an idle, unfaithful Minister, will be so many Witnesses against him to his Condemnation!
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They may then cry out against him to his face, [ I was ignorant Lord,
They may then cry out against him to his face, [ I was ignorant Lord,
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and he never did so much as teach me, catechize me, nor tell me of these Things;
and he never did so much as teach me, catechise me, nor tell me of these Things;
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I was careless, and minded he world, and he let me go on quietly, and was as careless and worldly as I,
I was careless, and minded he world, and he let me go on quietly, and was as careless and worldly as I,
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and never plainly and faithfully warned me, to waken me from my security.
and never plainly and faithfully warned me, to waken me from my security.
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] And so their blood will be required at his hands, though themselves also shall perish in their sin, Ezek. 33.7, 8. 2. And as these Evidences will convince men of sin, so there are many more which will convince them of the Greatness of their sin.
] And so their blood will be required At his hands, though themselves also shall perish in their since, Ezekiel 33.7, 8. 2. And as these Evidences will convince men of since, so there Are many more which will convince them of the Greatness of their since.
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And these are so many that it would too much lengthen my discourse to stand on them.
And these Are so many that it would too much lengthen my discourse to stand on them.
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A few I shall briefly touch.
A few I shall briefly touch.
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1. The very mercy of God in Creating men, in giving and continuing their Being to them, will be an Evidence for the Aggravation of their sin against him.
1. The very mercy of God in Creating men, in giving and Continuing their Being to them, will be an Evidence for the Aggravation of their since against him.
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What? will you abuse him, by whom it is that you are men? will you speak to his dishonor, that giveth you your speech? will will you live to his dishonour who giveth you your Lives? will you wrong him by his own creatures? and neglect him without whom you cannot subsist?
What? will you abuse him, by whom it is that you Are men? will you speak to his dishonour, that gives you your speech? will will you live to his dishonour who gives you your Lives? will you wrong him by his own creatures? and neglect him without whom you cannot subsist?
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2. The Redemption of men by the Lord Jesus Christ, will be an evidence to the exceeding Aggravation of their sins.
2. The Redemption of men by the Lord jesus christ, will be an evidence to the exceeding Aggravation of their Sins.
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You sinned against the Lord that bought you ▪ 2 Pet. 2.1. When the Feast was prepared, and all things were Ready, you made light of it,
You sinned against the Lord that bought you ▪ 2 Pet. 2.1. When the Feast was prepared, and all things were Ready, you made Light of it,
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and found excuses, and would not come, Mat. 22.4, 5, 6. Luk. 14.17, 18. Must Christ Redeem you by so dear a price from sin and misery,
and found excuses, and would not come, Mathew 22.4, 5, 6. Luk. 14.17, 18. Must christ redeem you by so dear a price from since and misery,
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and yet will you continue the servants of sin, and prefer your slavery before your freedom,
and yet will you continue the Servants of since, and prefer your slavery before your freedom,
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and choose to be Satans drudges, rather then to be the servants of God? The sorrows and sufferings that Christ underwent for you, will then prove the increase of your own sorrows.
and choose to be Satan drudges, rather then to be the Servants of God? The sorrows and sufferings that christ underwent for you, will then prove the increase of your own sorrows.
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As a neglected Redeemer, it is that he will condemn you.
As a neglected Redeemer, it is that he will condemn you.
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And then you would be glad that it were but true Doctrine, that Christ never d•ed for you, that you might not be condemned for refusing a Redeemer,
And then you would be glad that it were but true Doctrine, that christ never d•ed for you, that you might not be condemned for refusing a Redeemer,
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and sinning against him that shed his blood for you. How deeply will his wounds then wound your consciences!
and sinning against him that shed his blood for you. How deeply will his wounds then wound your Consciences!
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You will then Remember, that to this end he both d•ed, rose, and revived, that he might be Lord both of the Dead and the Living? And that he therefore dyed for all, that they which live, should not henceforth live to themselves,
You will then remember, that to this end he both d•ed, rose, and revived, that he might be Lord both of the Dead and the Living? And that he Therefore died for all, that they which live, should not henceforth live to themselves,
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but to him that dyed for them, and rose again;
but to him that died for them, and rose again;
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Rom. 14.9. 2 Cor. 5.14, 15. Matth. 28.18, 19, 20. 1 Pet. 1.17, 18. You will then understand that you were not your own,Rom. 14.9. 2 Cor. 5.14, 15. Matthew 28.18, 19, 20. 1 Pet. 1.17, 18. You will then understand that you were not your own,
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but were bought with a price, and therefore should have glorified him that Bought you, with your Bodies and Spirits,
but were bought with a price, and Therefore should have glorified him that Bought you, with your Bodies and Spirits,
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because they were His, 1 Cor. 6.19, 20. This one Aggravation of your sin will make you doubly and remedilesly miserable, that you Trod under foot the Son of God,
Because they were His, 1 Cor. 6.19, 20. This one Aggravation of your since will make you doubly and remedilessly miserable, that you Trod under foot the Son of God,
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and counted the blood of the Covenant, wherewith you were sanctified, an unholy thing, Heb. 10.26, 27, 28, 29. and crucified to your selves the Son of God a fresh,
and counted the blood of the Covenant, wherewith you were sanctified, an unholy thing, Hebrew 10.26, 27, 28, 29. and Crucified to your selves the Son of God a fresh,
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and put him to open shame, Heb. 6.5, 6. 3. Moreover;
and put him to open shame, Hebrew 6.5, 6. 3. Moreover;
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All the personal mercies which they received, will be so many Evidences for the condemnation of the ungodly.
All the personal Mercies which they received, will be so many Evidences for the condemnation of the ungodly.
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The very earth that bore them, and yielded them its fruits, while they themselves were unfruitful to God:
The very earth that boar them, and yielded them its fruits, while they themselves were unfruitful to God:
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The Aire which they breathed in:
The Air which they breathed in:
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the food which nourished them ▪ the cloaths which covered them, the houses which they dwelt in, the beasts that laboured for them,
the food which nourished them ▪ the clothes which covered them, the houses which they dwelled in, the beasts that laboured for them,
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and all the creatures that dyed for their use: All these may rise up against them to their condemnation.
and all the creatures that died for their use: All these may rise up against them to their condemnation.
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And the Judge may thus expostulate with them, [ Did all these mercies deserve no more Thanks? should you not have served him that so liberally maintained you? God thought not all these too good for you,
And the Judge may thus expostulate with them, [ Did all these Mercies deserve no more Thanks? should you not have served him that so liberally maintained you? God Thought not all these too good for you,
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and did you think your hearts and services too good for him? He served you with the weary labours of your fellow-creatures:
and did you think your hearts and services too good for him? He served you with the weary labours of your fellow-creatures:
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and should you have grudged to bear his easie Yoak? They were your slaves and drudges,
and should you have grudged to bear his easy Yoke? They were your slaves and drudges,
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and you refused to be his free servants and his sons? They suffered Death to feed your Bodies,
and you refused to be his free Servants and his Sons? They suffered Death to feed your Bodies,
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and you would not suffer the short forbearance of a little forbidden fleshly pleasure, for the sake of him that made you and redeemed you. ]
and you would not suffer the short forbearance of a little forbidden fleshly pleasure, for the sake of him that made you and redeemed you. ]
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Oh how many thousand mercies of God will then be reviewed by those that neglected them to the horrour of their souls,
O how many thousand Mercies of God will then be reviewed by those that neglected them to the horror of their Souls,
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when they shall be upbraided by the Judge with their base requital! All the deliverances from sickness and from danger;
when they shall be upbraided by the Judge with their base requital! All the Deliverances from sickness and from danger;
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all the honours, and priviledges, and other commodities, which so much contented them, will then be Gods Evidences to shame them and confound them.
all the honours, and privileges, and other commodities, which so much contented them, will then be God's Evidences to shame them and confound them.
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On this supposition doth the Apostle reprove such, Rom. 2.4 ▪ 5, 6. Despisest thou the riches of his goodness,
On this supposition does the Apostle reprove such, Rom. 2.4 ▪ 5, 6. Despisest thou the riches of his Goodness,
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and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to Repentance? But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath,
and forbearance, and long suffering, not knowing that the Goodness of God leads thee to Repentance? But After thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath,
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and revelation of the righteous Judgement of God, who will render to every man according to his Deeds. and Revelation of the righteous Judgement of God, who will render to every man according to his deeds.
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4. Moreover, All the means which God used for the Recovery of sinners in the day of their visitation, will rise up against the Impenitent souls, in Judgement to their condemnation.
4. Moreover, All the means which God used for the Recovery of Sinners in the day of their Visitation, will rise up against the Impenitent Souls, in Judgement to their condemnation.
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You can hear Sermons carelessly and sleepily now; but O that you would consider, how the review of them will then awake you!
You can hear Sermons carelessly and sleepily now; but Oh that you would Consider, how the review of them will then awake you!
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You now make light of the warnings of God and man, and of all the wholsom advice that is given you:
You now make Light of the Warnings of God and man, and of all the wholesome Advice that is given you:
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but God will not then make light of your contempt.
but God will not then make Light of your contempt.
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Oh what cutting Questions will they be to the hearts of the ungodly, when all the means that were used for their good, are brought to their remembrance on one side,
O what cutting Questions will they be to the hearts of the ungodly, when all the means that were used for their good, Are brought to their remembrance on one side,
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and the temptations that drew them to sin on the other side, and the Lord shall plead his cause with their consciences,
and the temptations that drew them to sin on the other side, and the Lord shall plead his cause with their Consciences,
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and say, [ Was I so hard a Master, or was my work so unreasonable,
and say, [ Was I so hard a Master, or was my work so unreasonable,
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or was my wages so contemptible, that no perswasions could draw you into my service? was Satan so good a Master,
or was my wages so contemptible, that no persuasions could draw you into my service? was Satan so good a Master,
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or was his work so honest and profitable, or was his wages so desirable, that you would be so easily perswaded to do as he would have you? Was there more perswading Reason in his allurements and deceits,
or was his work so honest and profitable, or was his wages so desirable, that you would be so Easily persuaded to do as he would have you? Was there more persuading Reason in his allurements and Deceits,
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then in all my holy words, and all the powerful Sermons that you heard, or all the faithful admonitions you received,
then in all my holy words, and all the powerful Sermons that you herd, or all the faithful admonitions you received,
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or all the good examples of the righteous, or in all the works of God which you beheld? Was not a reason fetcht from the love of God, from the evil of sin, the blood of Christ, the Judgement to come, the glory promised, the torments threatned, as forcible with you;
or all the good Examples of the righteous, or in all the works of God which you beheld? Was not a reason fetched from the love of God, from the evil of since, the blood of christ, the Judgement to come, the glory promised, the torments threatened, as forcible with you;
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and as good in your eyes, to draw you to holiness, as a Reason from a little fleshly delight,
and as good in your eyes, to draw you to holiness, as a Reason from a little fleshly delight,
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or worldly gain, to draw you to be unholy? ] In the name of God, sinners, I intreat you to bethink your selves in time,
or worldly gain, to draw you to be unholy? ] In the name of God, Sinners, I entreat you to bethink your selves in time,
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how you will sufficiently answer such Questions as these.
how you will sufficiently answer such Questions as these.
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You should have seen God in every creature that you beheld, and have read your duty in all his works;
You should have seen God in every creature that you beheld, and have read your duty in all his works;
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what can you look upon above you, or below you, or round about you, which might not have shewed you so much of the wisdom,
what can you look upon above you, or below you, or round about you, which might not have showed you so much of the Wisdom,
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and goodness, and greatness of your Maker, as should have convinced you that it was your duty to be Devoted to his will? And yet you have his written word that speaks plainer then all these? And will you despise them all? will you not see so great a Light? will you not hear so loud and constant calls? shall God,
and Goodness, and greatness of your Maker, as should have convinced you that it was your duty to be Devoted to his will? And yet you have his written word that speaks plainer then all these? And will you despise them all? will you not see so great a Light? will you not hear so loud and constant calls? shall God,
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and his Ministers speak in vain? And can you think that you shall not hear of this again,
and his Ministers speak in vain? And can you think that you shall not hear of this again,
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and pay for it one day? You have the Bible, and other good books by you:
and pay for it one day? You have the bible, and other good books by you:
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why do you not read them? You have Ministers at hand ▪ why do you not go to them ▪ and earnestly ask them ▪ Sir, What must I do to be saved ? and entreate them to teach you the way to life;
why do you not read them? You have Ministers At hand ▪ why do you not go to them ▪ and earnestly ask them ▪ Sir, What must I do to be saved? and entreat them to teach you the Way to life;
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You have some neighbors that fear God:
You have Some neighbours that Fear God:
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why do you not go to them, and take their good advice, and imitate them in the fear of God,
why do you not go to them, and take their good Advice, and imitate them in the Fear of God,
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and in a holy diligence for your souls? Now is the time for you to bestir your selves;
and in a holy diligence for your Souls? Now is the time for you to Bestir your selves;
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Life and Death are are before you. You have gales of Grace to further your voyage:
Life and Death Are Are before you. You have gales of Grace to further your voyage:
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There are more for you then against you. God will help you: his Spirit will help you: his Ministers will help you:
There Are more for you then against you. God will help you: his Spirit will help you: his Ministers will help you:
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every good Christian will help you;
every good Christian will help you;
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the Angels themselves will help you, if you will but resolvedly set your selves to the work;
the Angels themselves will help you, if you will but resolvedly Set your selves to the work;
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And yet will you not stir? Patience is waiting on you; Mercies are enticing you; Scourges are driving you; Judgement stayeth for you;
And yet will you not stir? Patience is waiting on you; mercies Are enticing you; Scourges Are driving you; Judgement stays for you;
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the Lights of God stand burning by you to direct you;
the Lights of God stand burning by you to Direct you;
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And yet will you not stir, but lie in darkness? And do you think you shall not hear of this? Do you think this will not one day cost you dear?
And yet will you not stir, but lie in darkness? And do you think you shall not hear of this? Do you think this will not one day cost you dear?
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IX.
IX.
crd.
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THE ninth part of our work, is to shew you, What are those frivolous excuses by which the unrighteous may then endeavour their defence?
THE ninth part of our work, is to show you, What Are those frivolous excuses by which the unrighteous may then endeavour their defence?
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Having already shewed you what the Defence must be, that must be sufficient to our Justification.
Having already showed you what the Defence must be, that must be sufficient to our Justification.
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If any first demand, Whether the Evidence of their sin will not so overwhelm the sinner, that he will be speechless and past excuse? I answ.
If any First demand, Whither the Evidence of their since will not so overwhelm the sinner, that he will be speechless and past excuse? I Answer.
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Before God hath done with him, he will be so;
Before God hath done with him, he will be so;
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But it seems, at first his dark understanding, and partial corrupted conscience will set him upon a vain Defence.
But it seems, At First his dark understanding, and partial corrupted conscience will Set him upon a vain Defence.
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For Mat. 7.22, 23. Christ telleth us, that [ Many will say to me in that day, Lord, Lord, have we not prophesied in thy name,
For Mathew 7.22, 23. christ Telleth us, that [ Many will say to me in that day, Lord, Lord, have we not prophesied in thy name,
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and in thy name have cast out Devils, and in thy name have done many wonderful works? And then will I profess to them, I never knew you, Depart from me, ye workers of Iniquity. ] And in Mat. 25.11. The foolish Virgins cry, [ Lord, Lord, open to us.
and in thy name have cast out Devils, and in thy name have done many wondered works? And then will I profess to them, I never knew you, Depart from me, you workers of Iniquity. ] And in Mathew 25.11. The foolish Virgins cry, [ Lord, Lord, open to us.
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] And vers. 44. [ Then shall they also answer him, saying, Lord when saw we thee an hungred,
] And vers. 44. [ Then shall they also answer him, saying, Lord when saw we thee an hungered,
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or thirst, or a stranger, or naked, or sick ▪ or in prison, and did not Minister unto thee? ] And vers. 24, 25. They fear not to cast some of the cause of their neglect on God himself.
or thirst, or a stranger, or naked, or sick ▪ or in prison, and did not Minister unto thee? ] And vers. 24, 25. They Fear not to cast Some of the cause of their neglect on God himself.
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[ Then he which had received the one Talent came and said, Lord I knew thee that thou art an hard man, reaping where thou hast not sown,
[ Then he which had received the one Talon Come and said, Lord I knew thee that thou art an hard man, reaping where thou hast not sown,
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and gathering where thou hast not strawed; and I was afraid, and went and hid thy talent in the earth;
and gathering where thou hast not strawed; and I was afraid, and went and hid thy talon in the earth;
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lo, there thou hast that is thine. ]
lo, there thou hast that is thine. ]
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It is clear then, that Excuses they will be ready to make, and their full Conviction will be in order after these Excuses (at least as in their minds, if not in words);
It is clear then, that Excuses they will be ready to make, and their full Conviction will be in order After these Excuses (At least as in their minds, if not in words);
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But what the particular excuses will be, we may partly know by these ▪ Scriptures which recite them,
But what the particular excuses will be, we may partly know by these ▪ Scriptures which recite them,
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and partly by hearing what the ungodly do now say for themselves.
and partly by hearing what the ungodly do now say for themselves.
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And because it is for their present benefit that I now make mention of them, that they may see the vanity of all such Excuses, I will mention them as I now meet with them in the mouths of sinners in our ordinary discourse.
And Because it is for their present benefit that I now make mention of them, that they may see the vanity of all such Excuses, I will mention them as I now meet with them in the mouths of Sinners in our ordinary discourse.
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And these Excuses are of several sorts; some by which they would Justifie their estate; some excuses of particular Actions;
And these Excuses Are of several sorts; Some by which they would Justify their estate; Some excuses of particular Actions;
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and that either in whole, or in part; some by which they would put by the penalty, though they confess the sin;
and that either in Whole, or in part; Some by which they would put by the penalty, though they confess the since;
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some by which they lay the blame on other men; and in some they vvould cast it upon God himself.
Some by which they lay the blame on other men; and in Some they would cast it upon God himself.
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I must touch but some of them very briefly. The first Excuse. I am not guilty of these things which I am accused of.
I must touch but Some of them very briefly. The First Excuse. I am not guilty of these things which I am accused of.
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I did love God above All, and my Neighbor as my self; I did use the world but for Necessity, but God had my heart. I did love God above All, and my Neighbour as my self; I did use the world but for Necessity, but God had my heart.
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Answ. The All-seeing Judge doth know the contrary; and he will make thy conscience know it.Answer The All-seeing Judge does know the contrary; and he will make thy conscience know it.
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Look back man, upon thy heart and Life Hovv seldom and hovv neglectfully didst thou think of God? hovv coldly didst thou vvorship him,
Look back man, upon thy heart and Life How seldom and how neglectfully didst thou think of God? how coldly didst thou worship him,
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or make any mention of him? hovv carelessly didst thou serve him? and think much of all that thou d•dst therein? Thou rather thoughtest that his service vvas making more ado than needs,
or make any mention of him? how carelessly didst thou serve him? and think much of all that thou d•dst therein? Thou rather thoughtest that his service was making more ado than needs,
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and didst grudge at those that vvere more diligent than thy self; But for the world, How heartily, and how constantly didst thou seek and serve it.
and didst grudge At those that were more diligent than thy self; But for the world, How heartily, and how constantly didst thou seek and serve it.
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And yet wouldst thou now perswade the Judge that thou didst Love God above all? He will shew thee thy naked Heart,
And yet Wouldst thou now persuade the Judge that thou didst Love God above all? He will show thee thy naked Heart,
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and the course of thy former life, which shall convince thee of the contrary. The second Excuse.
and the course of thy former life, which shall convince thee of the contrary. The second Excuse.
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I lived not in any Gross sin, but only in small Infirmities. I was no Murderer, or Adulterer, or Fornicator, or Thief; I lived not in any Gross since, but only in small Infirmities. I was no Murderer, or Adulterer, or Fornicator, or Thief;
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nor did I deceive or wrong any, or take any thing by violence. nor did I deceive or wrong any, or take any thing by violence.
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Answ. Was it not a Gross sin, to love the world above God, and to neglect Christ that dyed for thee? and never do him one hours hearty service,Answer Was it not a Gross since, to love the world above God, and to neglect christ that died for thee? and never do him one hours hearty service,
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but meerly to seek thy carnal self, and live to thy flesh? God will open thine eyes then,
but merely to seek thy carnal self, and live to thy Flesh? God will open thine eyes then,
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and shew thee a thousand Gross sins, which thou now forgettest or makest light of.
and show thee a thousand Gross Sins, which thou now forgettest or Makest Light of.
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And it is not only Gross sins, but All sin, great or small that deserveth the wrath of God,
And it is not only Gross Sins, but All since, great or small that deserveth the wrath of God,
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and will certainly bring thee under it for ever, if thou have not part in Christ to relieve thee:
and will Certainly bring thee under it for ever, if thou have not part in christ to relieve thee:
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wo to the man that ever he was born that must answer in his own name for his smallest offences. The third Excuse.
woe to the man that ever he was born that must answer in his own name for his Smallest offences. The third Excuse.
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I did it Ignorantly: I knew not that there was so much required to my salvation. I did it Ignorantly: I knew not that there was so much required to my salvation.
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I thought less ado might have served the turn: and that if I lookt to my body, God would take care of my soul:
I Thought less ado might have served the turn: and that if I looked to my body, God would take care of my soul:
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and that it was better to trust him what should become of me hereafter, then to trouble my mind so much about it.
and that it was better to trust him what should become of me hereafter, then to trouble my mind so much about it.
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Had I known better, I would have done better. Had I known better, I would have done better.
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Answ. If you knew not better, who was it long of but your self? Did God hide these things from you? Did he not tell them you in his word as plainly as the tongue of man can speak, That except you were Regenerate and born again, you should not enter into the Kingdom of God? John 3.3, 5. That without holyness none should see God, Heb. 12.14. That you must strive to enter in at the strait Gate;Answer If you knew not better, who was it long of but your self? Did God hide these things from you? Did he not tell them you in his word as plainly as the tongue of man can speak, That except you were Regenerate and born again, you should not enter into the Kingdom of God? John 3.3, 5. That without holiness none should see God, Hebrew 12.14. That you must strive to enter in At the strait Gate;
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for many shall seek to enter, and shall not be able, Luke 13.24. That if you lived after the flesh you should dye;
for many shall seek to enter, and shall not be able, Lycia 13.24. That if you lived After the Flesh you should die;
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and if by the Spirit you mortified the deeds of the body ▪ you should live, Rom. 8.13. That if any man have not the Spirit of Christ, the same is none of his, Rom. 8.9.
and if by the Spirit you mortified the Deeds of the body ▪ you should live, Rom. 8.13. That if any man have not the Spirit of christ, the same is none of his, Rom. 8.9.
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And to be carnally minded is death: but to be spiritually minded is life and peace, Rom. 8.9.
And to be carnally minded is death: but to be spiritually minded is life and peace, Rom. 8.9.
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That you must not lay up for your selves a treasure on earth, where rust and moths do corrupt,
That you must not lay up for your selves a treasure on earth, where rust and moths do corrupt,
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and thieves break through and steal, but must lay up for your selves a rreasure in heaven, where rust and moths do not corrupt,
and thieves break through and steal, but must lay up for your selves a rreasure in heaven, where rust and moths do not corrupt,
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and thieves do not break through and steal, Mat. 6.19, 20. That you must seek first the Kingdom of God and the Righteousness thereof, Mat 6.23. and not Labour for the food that perisheth, but for the food that endureth to everlasting life, which Christ would have given you, John 6.27.
and thieves do not break through and steal, Mathew 6.19, 20. That you must seek First the Kingdom of God and the Righteousness thereof, Mathew 6.23. and not Labour for the food that Perishes, but for the food that Endureth to everlasting life, which christ would have given you, John 6.27.
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That if you be risen with Christ, you must seek those things which are above, where Christ sitteth at the right hand of God ▪ and not the things that are on earth, Col. 3.1, 2, 3. Yea your very Conversation should be in Heaven, Phil. 3.19.20, 21.
That if you be risen with christ, you must seek those things which Are above, where christ Sitteth At the right hand of God ▪ and not the things that Are on earth, Col. 3.1, 2, 3. Yea your very Conversation should be in Heaven, Philip 3.19.20, 21.
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What say you, Did not God tell you all this and much more? and plainly tell it you? Turn to your Bibles,
What say you, Did not God tell you all this and much more? and plainly tell it you? Turn to your Bibles,
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and see the words, and let them witness against you.
and see the words, and let them witness against you.
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2. And could you think with any Reason, that your souls being so much more precious then your bodies, you should yet do so much more for your bodies then your souls? Could you think all the labour of your lives little enough for a frail body, that must he shortly in the dirt;
2. And could you think with any Reason, that your Souls being so much more precious then your bodies, you should yet do so much more for your bodies then your Souls? Could you think all the labour of your lives little enough for a frail body, that must he shortly in the dirt;
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and that your Immortal souls should be no more regarded? Could you think with any Reason, that you should do so much for a life of a few years continuance and do no more for a life that shall have no end?
and that your Immortal Souls should be no more regarded? Could you think with any Reason, that you should do so much for a life of a few Years Continuance and do no more for a life that shall have no end?
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3. And whereas you talk of trusting God with your souls, you did not trust him:
3. And whereas you talk of trusting God with your Souls, you did not trust him:
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You did but on that pretence, carelessly disregard them.
You did but on that pretence, carelessly disregard them.
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If you trust God, shew any word of Promise that ever he gave you to trust upon, that ever an Impenitent, Carnal, Careless person shall be saved? No:
If you trust God, show any word of Promise that ever he gave you to trust upon, that ever an Impenitent, Carnal, Careless person shall be saved? No:
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he hath told you enough to the contrary And could you think that it was the will of God, that you should mind your bodies more then your souls,
he hath told you enough to the contrary And could you think that it was the will of God, that you should mind your bodies more then your Souls,
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and this life more then that to come? Why, he hath bid you strive,
and this life more then that to come? Why, he hath bid you strive,
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and run, and fight, and labour, and care, and seek, and use violence, and all diligence for the safety of your souls,
and run, and fight, and labour, and care, and seek, and use violence, and all diligence for the safety of your Souls,
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and for the life to come:
and for the life to come:
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But where hath he bid you do so for your bodies? No, he knew that you were prone to do too much for them;
But where hath he bid you do so for your bodies? No, he knew that you were prove to do too much for them;
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and therefore he hath bid you, [ Care not, and Labour not ] that is, Do it as if you did it not:
and Therefore he hath bid you, [ Care not, and Labour not ] that is, Do it as if you did it not:
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and let your Care and Labour for earthly things be none in comparison of that for heavenly things.
and let your Care and Labour for earthly things be none in comparison of that for heavenly things.
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You know God can as well maintain your lives without your care and labour, as save your souls without it:
You know God can as well maintain your lives without your care and labour, as save your Souls without it:
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And yet you see he will not, he doth not:
And yet you see he will not, he does not:
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You must plough, and sow, and reap, and thresh, for all Gods Love and Care of you,
You must plough, and sow, and reap, and thresh, for all God's Love and Care of you,
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and not say, I will let all alone and trust God.
and not say, I will let all alone and trust God.
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And must you not much more use diligence in much greater things? If you will •rust God, you must trust him in his own way,
And must you not much more use diligence in much greater things? If you will •rust God, you must trust him in his own Way,
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and in the use of his own means. The fourth Excuse. I was never brought up to learning, I cannot so much as read:
and in the use of his own means. The fourth Excuse. I was never brought up to learning, I cannot so much as read:
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Nor did my Parents ever teach me any of these things, but only set me about my worldly business,
Nor did my Parents ever teach me any of these things, but only Set me about my worldly business,
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and provide food and rayment for me:
and provide food and raiment for me:
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but never once told me that I had a soul to save or lose, and an everlasting life to provide and prepare for.
but never once told me that I had a soul to save or loose, and an everlasting life to provide and prepare for.
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And therefore I could not come to the knowledge of them. And Therefore I could not come to the knowledge of them.
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Answ. The greater is their sin, who thus neglected you ▪ But this is no sufficient Excuse for you.Answer The greater is their since, who thus neglected you ▪ But this is no sufficient Excuse for you.
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Heaven is not prepared for the Learned only:
Heaven is not prepared for the Learned only:
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nor will Christ ask you at Judgement, whether you were good Scholars, or not, no nor so much as whether you could write or read. But consider well!
nor will christ ask you At Judgement, whither you were good Scholars, or not, no nor so much as whither you could write or read. But Consider well!
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was not Gods word so plainly written, that the unlearned might understand it? Did he not put it into the most familiar stile,
was not God's word so plainly written, that the unlearned might understand it? Did he not put it into the most familiar style,
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though he knew it would be offensive to the proud Schollars of the world of purpose that he might fit it to the capacities of the ignorant? And if you could not read,
though he knew it would be offensive to the proud Scholars of the world of purpose that he might fit it to the capacities of the ignorant? And if you could not read,
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yet tell me, Could not you have learned to read at 20, or 30 years of age,
yet tell me, Could not you have learned to read At 20, or 30 Years of age,
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if you had been but willing to bestow now and then an hour to that end? Or at least, did you not live neer some that could Read? and could you not have procured them to read to you,
if you had been but willing to bestow now and then an hour to that end? Or At least, did you not live near Some that could Read? and could you not have procured them to read to you,
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or to help you? And did you not hear these things read to you in the Congregation by the Minister? or might have done if you would? And if your Parents did neglect you in your youth,
or to help you? And did you not hear these things read to you in the Congregation by the Minister? or might have done if you would? And if your Parents did neglect you in your youth,
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yet when you came to a fuller use of Reason, and heard of the matters of salvation from Gods Word, did it not concern you to have looked to your selves;
yet when you Come to a fuller use of Reason, and herd of the matters of salvation from God's Word, did it not concern you to have looked to your selves;
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and to have redeemed that time which you lost in your youth ▪ by doubling your diligence when you came to riper years? The Apostles gathered Churches among Heathens that never heard of Christ before;
and to have redeemed that time which you lost in your youth ▪ by doubling your diligence when you Come to riper Years? The Apostles gathered Churches among heathens that never herd of christ before;
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and converted many thousand souls that were never once told of a Saviour, or the way to salvation, till they had past a great part of their lives.
and converted many thousand Souls that were never once told of a Saviour, or the Way to salvation, till they had passed a great part of their lives.
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If you loitered till the latter part of the day, it behoved you then to have bestirred your selves the more:
If you loitered till the latter part of the day, it behooved you then to have bestirred your selves the more:
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and not to say, Through the fault of my Parents, I lost the beginning of my life,
and not to say, Through the fault of my Parents, I lost the beginning of my life,
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and therefore I will lose all: they taught me not then, and therefore I will not learn now.
and Therefore I will loose all: they taught me not then, and Therefore I will not Learn now.
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Have you not seen some of your neighbors, who were as ill educated as your selves, attain to much knowledge afterwards by their Industry? And why might not you have done so,
Have you not seen Some of your neighbours, who were as ill educated as your selves, attain to much knowledge afterwards by their Industry? And why might not you have done so,
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if you had been as industrious as they? May not God and Conscience witness, that it was because you cared not for knowledge,
if you had been as Industria as they? May not God and Conscience witness, that it was Because you cared not for knowledge,
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and would not be at the pains to get it, that you knew no more? Speak truth, man, in the presence of thy Judge, was thy heart and mind set upon it? Didst thou pray daily for it to God? Didst thou use all the means thou couldest to get it? Didst thou attend diligently on the word in publike,
and would not be At the pains to get it, that you knew no more? Speak truth, man, in the presence of thy Judge, was thy heart and mind Set upon it? Didst thou pray daily for it to God? Didst thou use all the means thou Couldst to get it? Didst thou attend diligently on the word in public,
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and think of what thou heardest when thou camest home? Didst thou go to the Minister,
and think of what thou heardest when thou camest home? Didst thou go to the Minister,
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or to others that could teach thee, and intreat them to tell thee the way to salvation? Or didst thou not rather carelesly neglect these matters;
or to Others that could teach thee, and entreat them to tell thee the Way to salvation? Or didst thou not rather carelessly neglect these matters;
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and hear a Sermon as a common tale, even when the minister was speaking of Heaven or Hell? It was not then thine unavoidable Ignorance, but thy negligence.
and hear a Sermon as a Common tale, even when the minister was speaking of Heaven or Hell? It was not then thine unavoidable Ignorance, but thy negligence.
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Yea further, answer as in the presence of God:
Yea further, answer as in the presence of God:
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Didst thou Obey so far as thou d•dst know ? Or didst thou not rather sin against that knowledge which thou hadst.
Didst thou Obey so Far as thou d•dst know? Or didst thou not rather sin against that knowledge which thou Hadst.
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Thou •newest that the soul was better then the body, and everlasting life more to be regarded,
Thou •newest that the soul was better then the body, and everlasting life more to be regarded,
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then this transitory life? But didst thou regard it accordingly? Thou sure knewest that God was better then the world, and Heaven then earth;
then this transitory life? But didst thou regard it accordingly? Thou sure Knewest that God was better then the world, and Heaven then earth;
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at least, thou wast told of it? But didst thou according•y value him, and love him more? Thou knewest sure that there was no salvation without Faith,
At least, thou wast told of it? But didst thou according•y valve him, and love him more? Thou Knewest sure that there was no salvation without Faith,
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and Repentance, and newness of life, and yet they were neglected.
and Repentance, and newness of life, and yet they were neglected.
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In a word, many a thousand sins which were committed, and duties that were omitted, against thy own Knowledge and Conscience, will marr this Excuse. The fifth Excuse.
In a word, many a thousand Sins which were committed, and duties that were omitted, against thy own Knowledge and Conscience, will mar this Excuse. The fifth Excuse.
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I lived not under a powerful Minister to tell me of these things; but where there was no Preaching at all. I lived not under a powerful Minister to tell me of these things; but where there was no Preaching At all.
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Answ. And might you not have gone where a powerful Minister was with a little pains? Yea did not the very plain word which you heard read, tell you of these things? And might you not have had a Bible your •elves, and found them there? The sixth Excuse.Answer And might you not have gone where a powerful Minister was with a little pains? Yea did not the very plain word which you herd read, tell you of these things? And might you not have had a bible your •elves, and found them there? The sixth Excuse.
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I was a servant, and had no time from my labour to mind these matters: I was a servant, and had no time from my labour to mind these matters:
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I l•ved with a hard master, that required all his own work of me, but would allow me no time for the service of God. I l•ved with a hard master, that required all his own work of me, but would allow me no time for the service of God.
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Or else, I was a poor man, and had a great charge to look after,
Or Else, I was a poor man, and had a great charge to look After,
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and with my hard labour had much ado to live, so that I had no time for heavenly things. and with my hard labour had much ado to live, so that I had no time for heavenly things.
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Answ. 1. Who should be first served? God or man? what should be first sought after, Heaven or Earth? Did not Christ tell thee, One thing is necessary, Luke 10.41, 42. was it not as needful to see that you escape Damnation,Answer 1. Who should be First served? God or man? what should be First sought After, Heaven or Earth? Did not christ tell thee, One thing is necessary, Lycia 10.41, 42. was it not as needful to see that you escape Damnation,
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and get safe to Heaven when this life is ended, as to see that you had food and raiment for your selves, and yours?
and get safe to Heaven when this life is ended, as to see that you had food and raiment for your selves, and yours?
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2. Did you spend no time in Recreation, nor Idleness, nor vain talking? why might not that at least have been spent about heavenly things?
2. Did you spend no time in Recreation, nor Idleness, nor vain talking? why might not that At least have been spent about heavenly things?
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3. Could you have taken no time from your rest, or eating or at other intermissions? Mans body will not endure so great labours as have no Intermission? And why then might not godlyness have been your ease and recreation?
3. Could you have taken no time from your rest, or eating or At other intermissions? men body will not endure so great labours as have no Intermission? And why then might not godliness have been your ease and recreation?
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4. Or might you not have minded these things, even when you were about your labour,
4. Or might you not have minded these things, even when you were about your labour,
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if you had but a heart to them?
if you had but a heart to them?
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5. At least you might have spent the Lords own Day in hearing, reading, and pondering of these matters,
5. At lest you might have spent the lords own Day in hearing, reading, and pondering of these matters,
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when you were forced to forbare your worldly labours, even by the wholsom Law of the Land:
when you were forced to forbore your worldly labours, even by the wholesome Law of the Land:
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These therefore are all but vain Excuses:
These Therefore Are all but vain Excuses:
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and God will shortly make thee speak out, and plainly confess, It was not so much for want of Time,
and God will shortly make thee speak out, and plainly confess, It was not so much for want of Time,
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or Helps, or warning, as for want of a heart to use them well. I should have found some Time, though it had been when I should have slept,
or Helps, or warning, as for want of a heart to use them well. I should have found Some Time, though it had been when I should have slept,
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if my heart had been but set upon it. The seventh Excuse.
if my heart had been but Set upon it. The seventh Excuse.
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Little did I think to have seen this Day: • did not Believe that ever God would be so severe: Little did I think to have seen this Day: • did not Believe that ever God would be so severe:
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I thought his Threatnings had been but to keep men in awe:
I Thought his Threatenings had been but to keep men in awe:
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and I suspected either that the Scripture was not his word, or else I thought he would be better than his word.
and I suspected either that the Scripture was not his word, or Else I Thought he would be better than his word.
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I thought all that I heard of another life had been uncertain;
I Thought all that I herd of Another life had been uncertain;
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and therefore was loth to let go a certainty for an uncertainty, and lose my present pleasures which I had in hand,
and Therefore was loath to let go a certainty for an uncertainty, and loose my present pleasures which I had in hand,
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for the hopes of that which I never did see. for the hope's of that which I never did see.
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Answ. He that will not know his misery by believing to prevent it, shall know it by feeling to endure it ▪ You were told and told again what your unbelief would bring you to.Answer He that will not know his misery by believing to prevent it, shall know it by feeling to endure it ▪ You were told and told again what your unbelief would bring you to.
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Did Gods word make Heaven and Earth? Doth it support them, and secure them ▪ And is not his word sufficient security for you to have trusted your souls upon? Did you know where was any better security to be had? and where was any surer ground for your confidence? And did you think so basely and blasphemously of God, that he would falsifie his word,
Did God's word make Heaven and Earth? Does it support them, and secure them ▪ And is not his word sufficient security for you to have trusted your Souls upon? Did you know where was any better security to be had? and where was any Surer ground for your confidence? And did you think so basely and blasphemously of God, that he would falsify his word,
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lest such as you should suffer? and that he was fain to rule the world by a Lye? Did God make the world so easily? and can he not Govern it by true and righteous means ▪ what need God to say that which he will not do, to awe sinners? Can he not Awe them by Truth? Is it not just that those should eternally perish, that will entertain such despe•ate thoughts of God,
lest such as you should suffer? and that he was fain to Rule the world by a Lie? Did God make the world so Easily? and can he not Govern it by true and righteous means ▪ what need God to say that which he will not do, to awe Sinners? Can he not Awe them by Truth? Is it not just that those should eternally perish, that will entertain such despe•ate thoughts of God,
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and then by such wicked imaginations, encourage themselves in sin against him? And for the Truth of Scripture, God did not bid you believe it without Evidence.
and then by such wicked Imaginations, encourage themselves in since against him? And for the Truth of Scripture, God did not bid you believe it without Evidence.
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He stamped on it the Image of his own Purity and Perfection, that you might know it by that Image and superscription,
He stamped on it the Image of his own Purity and Perfection, that you might know it by that Image and superscription,
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if you had eyes to see them: He sealed it by uncontrouled multitudes of Miracles: He delivered it down to your hands by Infallible witnesses:
if you had eyes to see them: He sealed it by uncontrolled Multitudes of Miracles: He Delivered it down to your hands by Infallible Witnesses:
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so that he left you no room for rational Doubting.
so that he left you no room for rational Doubting.
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And you knew that the matters of this world were not only uncertain, but certainly vain and transitory,
And you knew that the matters of this world were not only uncertain, but Certainly vain and transitory,
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and would shortly come to nothing and leave you in distress.
and would shortly come to nothing and leave you in distress.
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If it had then been uncertain whether there were a Glory and misery hereafter ▪ (as it was not) should not Reason have taught you to prefer the least probabilities of an everlasting unspeakable happiness,
If it had then been uncertain whither there were a Glory and misery hereafter ▪ (as it was not) should not Reason have taught you to prefer the least probabilities of an everlasting unspeakable happiness,
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before that which is certainly perishing and vain? These vain Excuses will but condemn you. The eighth Excuse.
before that which is Certainly perishing and vain? These vain Excuses will but condemn you. The eighth Excuse.
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I was so enticed and perswaded by sinners to do as they did, that I could not deny them. I was so enticed and persuaded by Sinners to do as they did, that I could not deny them.
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They would never let me rest. They would never let me rest.
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Answ. 1. And were you not as earnestly perswaded by God to forsake sin and serve him,Answer 1. And were you not as earnestly persuaded by God to forsake since and serve him,
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and yet that would not prevail with you? You could not deny the Devil and fools,
and yet that would not prevail with you? You could not deny the devil and Fools,
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but you could deny God and all his Messengers.
but you could deny God and all his Messengers.
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Were not Ministers as earnest with you every week to repent and amend? What did men entice you with? with a little deluding fleshly pleasure for a few daies? And what did God entice you with? with the Promise of endless unconceivable felicity!
Were not Ministers as earnest with you every Week to Repent and amend? What did men entice you with? with a little deluding fleshly pleasure for a few days? And what did God entice you with? with the Promise of endless unconceivable felicity!
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And if this were a smaller matter in your eyes then the other, then you have had your choice, be content with it, and thank your selves.
And if this were a smaller matter in your eyes then the other, then you have had your choice, be content with it, and thank your selves.
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In your life time you had the good things which you chose, and preferred before heaven,
In your life time you had the good things which you chosen, and preferred before heaven,
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and therefore cannot expect to have heaven besides. The ninth Excuse. I lived among ungodly persons, that derided all that feared God;
and Therefore cannot expect to have heaven beside. The ninth Excuse. I lived among ungodly Persons, that derided all that feared God;
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so that if I had not done as they did, but had made any more ado to be saved, I should have been the very scorn of the place where I lived. so that if I had not done as they did, but had made any more ado to be saved, I should have been the very scorn of the place where I lived.
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Answ. And was not Heaven worth the enduring of a scorn? Is not he worthy to go without it that thinks so basely of it? D•d not Christ tell you, that if you were ashamed of him before men, he would be ashamed of you before his Father and the Angels of heaven, Mark 8.38. He suffered more then scorns for you:Answer And was not Heaven worth the enduring of a scorn? Is not he worthy to go without it that thinks so basely of it? D•d not christ tell you, that if you were ashamed of him before men, he would be ashamed of you before his Father and the Angels of heaven, Mark 8.38. He suffered more then scorns for you:
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and could not you suffer a scorn for him and your selves, seeing you chose rather to endure everlasting Torment,
and could not you suffer a scorn for him and your selves, seeing you chosen rather to endure everlasting Torment,
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than a little derision from ignorant men, take that which you made choice of.
than a little derision from ignorant men, take that which you made choice of.
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And seeing so small a matter would drive you from heaven, and part God and you as a mock,
And seeing so small a matter would drive you from heaven, and part God and you as a mock,
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as the wind of a mans mouth, No wonder if you be commanded, to Depart from him into everlasting fire. The tenth Excuse.
as the wind of a men Mouth, No wonder if you be commanded, to Depart from him into everlasting fire. The tenth Excuse.
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I had ungodly persons to my Parents, or Masters, or Landlord, or Governors, who threatned to undo me, I had ungodly Persons to my Parents, or Masters, or Landlord, or Governors, who threatened to undo me,
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if I had addicted my self to so strict a life, and if I would not believe and do as they did. if I had addicted my self to so strict a life, and if I would not believe and do as they did.
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Answ. What if they threatned you with present Death? Did not God also threaten you with everlasting Death,Answer What if they threatened you with present Death? Did not God also threaten you with everlasting Death,
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if you were not ruled by him? And whose threatning should you have chiefly feared? Is man more dreadful than God? Is death more terrible then Hell? Did not Christ bid you ▪ Fear not them that can kill the body,
if you were not ruled by him? And whose threatening should you have chiefly feared? Is man more dreadful than God? Is death more terrible then Hell? Did not christ bid you ▪ fear not them that can kill the body,
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and after that can do no more; but fear him that is able to destroy both body and soul in hell fire;
and After that can do no more; but Fear him that is able to destroy both body and soul in hell fire;
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yea I say unto you, fear him. Mat. 10.28. Luke 12.4, 5. and Isa. 51.7. Fear ye not the Reproach of men, neither be afraid of their revilings:
yea I say unto you, Fear him. Mathew 10.28. Lycia 12.4, 5. and Isaiah 51.7. fear you not the Reproach of men, neither be afraid of their revilings:
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For the moth shall eat them up like a Garment, and the worm shall eat them like wool:
For the moth shall eat them up like a Garment, and the worm shall eat them like wool:
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but my Righteousness shall be for ever, and my salvation from Generation to Generation. Seeing therefore you have chosen rather to suffer from God for ever for your sin,but my Righteousness shall be for ever, and my salvation from Generation to Generation. Seeing Therefore you have chosen rather to suffer from God for ever for your since,
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then to suffer small matters for well-doing for a moment, you must even bear your own choice.
then to suffer small matters for welldoing for a moment, you must even bear your own choice.
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Christ told you before hand, that if you could not forsake all the world and your own lives for him, you could not be his Disciples, Matth. 10.37, 38, 39. And seeing you thought his terms too hard,
christ told you before hand, that if you could not forsake all the world and your own lives for him, you could not be his Disciples, Matthew 10.37, 38, 39. And seeing you Thought his terms too hard,
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and would needs seek you out a better service, even take what you have chosen and found. The eleventh Excuse.
and would needs seek you out a better service, even take what you have chosen and found. The eleventh Excuse.
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I saw so many follow their pleasures and their worldly business, and never look after these higher things, I saw so many follow their pleasures and their worldly business, and never look After these higher things,
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and so few go the other way, that I thought ▪ sure God would not damn so great a part of the world;
and so few go the other Way, that I Thought ▪ sure God would not damn so great a part of the world;
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and therefore I ventured to do as the most did. Answ. God will make good his word upon many or few.and Therefore I ventured to do as the most did. Answer God will make good his word upon many or few.
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Did you doubt of his will, or of his power? For his will, he hath told it you in his word.
Did you doubt of his will, or of his power? For his will, he hath told it you in his word.
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For his power, he is as able to punish many as one man.
For his power, he is as able to Punish many as one man.
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What is all the world to him, but as a drop of a Bucket, as the dust of the ballance;
What is all the world to him, but as a drop of a Bucket, as the dust of the balance;
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He told you before hand that the gate was strait, and the way to heaven was narrow,
He told you before hand that the gate was strait, and the Way to heaven was narrow,
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and few did find it, and the gate to destruction was wide, and the way was broad,
and few did find it, and the gate to destruction was wide, and the Way was broad,
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and many did enter in at it, Mat. 7.13, 14. And if you would not Believe him, you must bear what your unbelief hath brought you to.
and many did enter in At it, Mathew 7.13, 14. And if you would not Believe him, you must bear what your unbelief hath brought you to.
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What if you had twenty children, or servants, or friends: and the greater part of them should prove false to you, and seek your destruction,
What if you had twenty children, or Servants, or Friends: and the greater part of them should prove false to you, and seek your destruction,
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or prove disobedient, and turn to your enemy? would you think it a good excuse,
or prove disobedient, and turn to your enemy? would you think it a good excuse,
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if the rest should do the like, because of their example? will you therefore wrong God,
if the rest should do the like, Because of their Exampl? will you Therefore wrong God,
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because you see others wrong him? would you spit in the face of your own Father,
Because you see Others wrong him? would you spit in the face of your own Father,
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if you saw others do so? God warned you, that you should not follow a multitude to do evil, Exod. 23.2.
if you saw Others doe so? God warned you, that you should not follow a multitude to do evil, Exod 23.2.
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And if yet you will do as most do, you must even speed as most speed. You should not so much consider, who they be,
And if yet you will do as most do, you must even speed as most speed. You should not so much Consider, who they be,
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as what they do, and whether they go, and who they forsake, and what they lose,
as what they do, and whither they go, and who they forsake, and what they loose,
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and what strength is in the Reasons that move them to do this.
and what strength is in the Reasons that move them to do this.
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And then you would find, It is God they forsake, it is sin they choose, it is heaven they lose, it is hell they run into,
And then you would find, It is God they forsake, it is since they choose, it is heaven they loose, it is hell they run into,
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and it is no true reason, but Satans delusion, and sensual inclinations that lead them to it.
and it is no true reason, but Satan delusion, and sensual inclinations that led them to it.
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802
And should men be imitated, be they many or be they few, in such a course as this? The twelfth Excuse.
And should men be imitated, be they many or be they few, in such a course as this? The twelfth Excuse.
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803
I saw so many faults in those that were accounted Godly, and saw so much Division among them, that I thought they were as bad as others; I saw so many Faults in those that were accounted Godly, and saw so much Division among them, that I Thought they were as bad as Others;
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and among so many opinions, I knew not what Religion to be of. Answ. 1. A spot is soonest seen in the fairest cloth.and among so many opinions, I knew not what Religion to be of. Answer 1. A spot is soonest seen in the Fairest cloth.
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805
And the malicious world useth to make such far worse then they are.
And the malicious world uses to make such Far Worse then they Are.
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806
2. But suppose all were true that malice saith of some, you could not say the like by others.
2. But suppose all were true that malice Says of Some, you could not say the like by Others.
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3. Or if you could, yet it was Gods Law, and not mens faults, that was made the Rule for you to live by:
3. Or if you could, yet it was God's Law, and not men's Faults, that was made the Rule for you to live by:
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808
Will it excuse you that others are bad?
Will it excuse you that Others Are bad?
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4. And for their diverse opinions, you should have taken counsel at Gods word, which was right:
4. And for their diverse opinions, you should have taken counsel At God's word, which was right:
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Did you first search the Scripture impartially, as willing to know the Truth, that you might obey it? and did you pray daily that God would lead you into the Truth? and did you obey as much as you knew? Did you joyn with the godly so far as they are all agreed? They are all agreed in the Fundamental Articles of Christianity,
Did you First search the Scripture impartially, as willing to know the Truth, that you might obey it? and did you pray daily that God would led you into the Truth? and did you obey as much as you knew? Did you join with the godly so Far as they Are all agreed? They Are all agreed in the Fundamental Articles of Christianity,
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and in all things absolutely necessary to a holy Life, and to salvation: that all known sin is to be forsaken, and all known duty to be done.
and in all things absolutely necessary to a holy Life, and to salvation: that all known since is to be forsaken, and all known duty to be done.
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Why did you not so far then agree with them? Alas, the imperfections of the godly,
Why did you not so Far then agree with them? Alas, the imperfections of the godly,
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and the false Accusations of the malicious world, will prove but a poor cover for your wilful ungodliness,
and the false Accusations of the malicious world, will prove but a poor cover for your wilful ungodliness,
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and Christ will convince you of the vanity of these Excuses. The thirteenth Excuse. The Scriptures were so dark, that I could not understand them.
and christ will convince you of the vanity of these Excuses. The thirteenth Excuse. The Scriptures were so dark, that I could not understand them.
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And I saw the wisest men differ so much in the exposition of them, that I thought it was in vain for me to trouble my self about them.
And I saw the Wisest men differ so much in the exposition of them, that I Thought it was in vain for me to trouble my self about them.
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If God would have had us live according to the Scriptures, he would sure have written them plainly, that men might understand them. If God would have had us live according to the Scriptures, he would sure have written them plainly, that men might understand them.
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Answ. 1. It is all plainly written according to the nature of the subject:Answer 1. It is all plainly written according to the nature of the Subject:
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But a prejudiced, disaffected, yea or but untaught, disused soul cannot at first understand the plainest Teaching.
But a prejudiced, disaffected, yea or but untaught, disused soul cannot At First understand the Plainest Teaching.
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The plainest Greek or Hebrew Grammer that can be written, will be utterly obscure to him that is but newly entred the English School:
The Plainest Greek or Hebrew Grammar that can be written, will be utterly Obscure to him that is but newly entered the English School:
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yea after many years time that he spends in learning.
yea After many Years time that he spends in learning.
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Did you study hard, and pray for Gods teaching, and enquire of others, and wait patiently in Christs School, that you might come to further knowledge by Degrees? and were you willing to know,
Did you study hard, and pray for God's teaching, and inquire of Others, and wait patiently in Christ School, that you might come to further knowledge by Degrees? and were you willing to know,
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even those Truths that called you out to self denyal, and that did put you on the hardest flesh displeasing duties? Had you done thus ▪ you would have admired the Light of the Holy Scripture,
even those Truths that called you out to self denial, and that did put you on the Hardest Flesh displeasing duties? Had you done thus ▪ you would have admired the Light of the Holy Scripture,
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and now have rejoyced that ever you saw them, and not have quarreled at its seeming Darkness.
and now have rejoiced that ever you saw them, and not have quarreled At its seeming Darkness.
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This word might have made you wise to salvation, as it hath done others, Act. 20.32. 2 Tim. 3.15, 16, 17. This Law of the Lord is perfect, converting the soul;
This word might have made you wise to salvation, as it hath done Others, Act. 20.32. 2 Tim. 3.15, 16, 17. This Law of the Lord is perfect, converting the soul;
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the Testimony of the Lord is sure, making wise the simple. The statutes of the Lord are Right, Rejoycing the heart:
the Testimony of the Lord is sure, making wise the simple. The statutes of the Lord Are Right, Rejoicing the heart:
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the Commandement of the Lord is pure, enlightning the eyes, Psal. 19.7, 8. 2. So much as is of Necessity to salvation, is as plain as you could desire.the Commandment of the Lord is pure, enlightening the eyes, Psalm 19.7, 8. 2. So much as is of Necessity to salvation, is as plain as you could desire.
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Yet if you be Judged by these, you will be condemned: For you did not obey that which was most plain.
Yet if you be Judged by these, you will be condemned: For you did not obey that which was most plain.
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What darkness is in such words as these, Except ye Repent, ye shall All perish, Luk. 13.3, 5. Love not the world, nor the things in the world:
What darkness is in such words as these, Except you repent, you shall All perish, Luk. 13.3, 5. Love not the world, nor the things in the world:
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if any man love the world, the love of the Father is not in him, 1 John 2.15. He that will come after me, let h•m deny himself, &c. Matth. 16.24.if any man love the world, the love of the Father is not in him, 1 John 2.15. He that will come After me, let h•m deny himself, etc. Matthew 16.24.
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3. If there had been nothing that seemed difficult to you, would you not have despised its simplicity,
3. If there had been nothing that seemed difficult to you, would you not have despised its simplicity,
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and have thought your selves wise enough at the first Reading and needed no more? The fourteenth Excuse.
and have Thought your selves wise enough At the First Reading and needed no more? The fourteenth Excuse.
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There were so many seeming Contradictions in the Scripture, and so many strange improbable things, that I could not believe it. There were so many seeming Contradictions in the Scripture, and so many strange improbable things, that I could not believe it.
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Answ. The contradictions were in your fancy, that did not understand the word which you read.Answer The contradictions were in your fancy, that did not understand the word which you read.
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Must the raw unexperienced Learner despise his book or Teacher, as oft as in his ignorance he thinks he meets with contradictions? Did you think God was no wiser then you,
Must the raw unexperienced Learner despise his book or Teacher, as oft as in his ignorance he thinks he meets with contradictions? Did you think God was no Wiser then you,
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and understood not himself, because you understood him not? Nor could reconcile his own words,
and understood not himself, Because you understood him not? Nor could reconcile his own words,
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because you could not reconcile them? You would needs be a Judge of the Law, instead of obeying it,
Because you could not reconcile them? You would needs be a Judge of the Law, instead of obeying it,
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and speak evil of it, rather then do it, Jam. 4.11. 2. And those things which you called improbable in the word, were the wonders of God, of purpose to confirm it.
and speak evil of it, rather then do it, Jam. 4.11. 2. And those things which you called improbable in the word, were the wonders of God, of purpose to confirm it.
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If it had not been confirmed by wonders, you would have thought it unproved:
If it had not been confirmed by wonders, you would have Thought it unproved:
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and yet now it is so confirmed, you will not believe the Doctrine, because the witness seems incredible.
and yet now it is so confirmed, you will not believe the Doctrine, Because the witness seems incredible.
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And that is, because they are matters above the power of man:
And that is, Because they Are matters above the power of man:
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As if they were therefore above the power of God! You shall at last have your eyes so far opened,
As if they were Therefore above the power of God! You shall At last have your eyes so Far opened,
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as to see those seeming contradictions reconciled, and the certainty of those things which you accounted Improbable:
as to see those seeming contradictions reconciled, and the certainty of those things which you accounted Improbable:
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that you may be forced to confess the folly of your Arrogancy and Unbelief:
that you may be forced to confess the folly of your Arrogance and Unbelief:
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and then God will Judge you in Righteousness, who presumed unrighteously to judge him and his word. The fifteenth Excuse.
and then God will Judge you in Righteousness, who presumed unrighteously to judge him and his word. The fifteenth Excuse.
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It seemed so unlikely a thing to me, that the merciful God should damn most of tht World to everlasting fire, that I could not believe it. It seemed so unlikely a thing to me, that the merciful God should damn most of that World to everlasting fire, that I could not believe it.
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Answ. 1. And did it not seem as unlikely to you, that his word should be false?Answer 1. And did it not seem as unlikely to you, that his word should be false?
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2. Should it not have seemed as unlikely that the Governor of the world should be unjust,
2. Should it not have seemed as unlikely that the Governor of the world should be unjust,
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and suffer his Laws to be unexecuted, and the worst to speed as well as the best!
and suffer his Laws to be unexecuted, and the worst to speed as well as the best!
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and to suffer vile sinful dust to despise his mercy, and abuse his patience, and turn all his Creatures against him, without due punishment?
and to suffer vile sinful dust to despise his mercy, and abuse his patience, and turn all his Creatures against him, without due punishment?
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3. Did you not feel pain and misery begin in this life? 4. You saw Toads and Serpents which had never sinned:
3. Did you not feel pain and misery begin in this life? 4. You saw Toads and Serpents which had never sinned:
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And you would rather live in any tolerable suffering, then to be a Toad.
And you would rather live in any tolerable suffering, then to be a Toad.
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And is it not Reason, that it should go worse with contemptuous sinners, then with those creatures that never sinned?
And is it not Reason, that it should go Worse with contemptuous Sinners, then with those creatures that never sinned?
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5. Could you expect that those should come to heaven, that would not believe there was such a state,
5. Could you expect that those should come to heaven, that would not believe there was such a state,
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but refused it, and preferred the world before it? And to be out of heaven is to be out of all Happiness? and he that is so out of all happiness,
but refused it, and preferred the world before it? And to be out of heaven is to be out of all Happiness? and he that is so out of all happiness,
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and knows that he lost it by his own folly, must needs Torment himself with such Considerations, were there no other Torments.
and knows that he lost it by his own folly, must needs Torment himself with such Considerations, were there no other Torments.
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856
And as man is capable of greater felicity than bruits, so must he needs be capable of more misery. The sixteenth Excuse.
And as man is capable of greater felicity than bruits, so must he needs be capable of more misery. The sixteenth Excuse.
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The things which God promised in heaven, and threatned in Hell, were all out of my sight: The things which God promised in heaven, and threatened in Hell, were all out of my sighed:
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and therefore I could not heartily believe them.
and Therefore I could not heartily believe them.
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Had I but once seen them, or spoke with one that had seen them, I should have been sati•fied,
Had I but once seen them, or spoke with one that had seen them, I should have been sati•fied,
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and have contemned the things, of the world. and have contemned the things, of the world.
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Answ. W•ll you not believe till you see or feel? was not Gods word sufficient Evidence? would you have believed one from the dead that had told you he had seen such things? and would you not believe Stephen that saw them, Act. 7. 5•.Answer W•ll you not believe till you see or feel? was not God's word sufficient Evidence? would you have believed one from the dead that had told you he had seen such things? and would you not believe Stephen that saw them, Act. 7. 5•.
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Or Paul that heard and saw them, 2 Cor. 12.3, 4. Nor Christ that came purposely from heaven to reveal them? why flesh and blood cannot see them. You see not God:
Or Paul that herd and saw them, 2 Cor. 12.3, 4. Nor christ that Come purposely from heaven to reveal them? why Flesh and blood cannot see them. You see not God:
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will you not therefore Believe that there is a God? Indeed, whatever you imagine,
will you not Therefore Believe that there is a God? Indeed, whatever you imagine,
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864
if you would not Believe Moses and the Prophets, Christ and his Apostles, neither would you have bel••ved though one had risen from the dead.
if you would not Believe Moses and the prophets, christ and his Apostles, neither would you have bel••ved though one had risen from the dead.
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For •ods word is more credible then a dead mans: and Christ did rise from the dead to attest it.
For •ods word is more credible then a dead men: and christ did rise from the dead to attest it.
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866
Blessed are they that have not seen, and yet believed. Noah saw no rain when he was preparing the Ark:
Blessed Are they that have not seen, and yet believed. Noah saw no rain when he was preparing the Ark:
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but because he believed, he made ready and escaped, Heb. 11.7.
but Because he believed, he made ready and escaped, Hebrew 11.7.
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when the world that would not Bel•eve, did perish But seeing Gods word was of no more weight with you,
when the world that would not Bel•eve, did perish But seeing God's word was of no more weight with you,
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and no knowledge would serve ▪ your turn, but by seeing and feeling ; you shall see and feel everlastingly to your sorrow.
and no knowledge would serve ▪ your turn, but by seeing and feeling; you shall see and feel everlastingly to your sorrow.
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870
The seventeenth Excuse ▪ It was so strict a Law that God would have Ruled me by,
The seventeenth Excuse ▪ It was so strict a Law that God would have Ruled me by,
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and the way to Heaven was so strait and difficult, that I could not endure it.
and the Way to Heaven was so strait and difficult, that I could not endure it.
cc dt n1 p-acp n1 vbds av j cc j, cst pns11 vmd xx vvi pn31.
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872
I was not able to deny my flesh, and live such a life. I was not able to deny my Flesh, and live such a life.
pns11 vbds xx j pc-acp vvi po11 n1, cc vvi d dt n1.
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873
Answ. 1. You were not Able, because you were not Willing. What was there but your own wicked hearts that should make such a life seem grievous to you? Every thing is hard and grievous to him who loaths it,Answer 1. You were not Able, Because you were not Willing. What was there but your own wicked hearts that should make such a life seem grievous to you? Every thing is hard and grievous to him who Loathes it,
np1 crd pn22 vbdr xx j, c-acp pn22 vbdr xx j. q-crq vbds a-acp p-acp po22 d j n2 cst vmd vvi d dt n1 vvb j p-acp pn22? np1 n1 vbz j cc j p-acp pno31 r-crq vvz pn31,
(13) part (DIV2)
163
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874
and whose heart is against it.
and whose heart is against it.
cc rg-crq n1 vbz p-acp pn31.
(13) part (DIV2)
163
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875
The chief thing that God called you to, was to Love him, and make him your Delight. And are Love and Delight such grievous things? It was not grievous to you to love your meat, or drink, or money:
The chief thing that God called you to, was to Love him, and make him your Delight. And Are Love and Delight such grievous things? It was not grievous to you to love your meat, or drink, or money:
dt j-jn n1 cst np1 vvd pn22 pc-acp, vbds p-acp vvb pno31, cc vvi pno31 po22 n1. cc vbr n1 cc n1 d j n2? pn31 vbds xx j p-acp pn22 pc-acp vvi po22 n1, cc vvi, cc n1:
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876
It was no hard matter to you to love a friend that loved you ▪ no nor to love your sin, which was your enemy:
It was no hard matter to you to love a friend that loved you ▪ no nor to love your since, which was your enemy:
pn31 vbds dx j n1 p-acp pn22 pc-acp vvi dt n1 cst vvd pn22 ▪ uh-x ccx pc-acp vvi po22 n1, r-crq vbds po22 n1:
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163
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877
And what should make it seem hard to Love God, but a wicked heart? Is not he Better,
And what should make it seem hard to Love God, but a wicked heart? Is not he Better,
cc q-crq vmd vvi pn31 vvi av-j p-acp n1 np1, cc-acp dt j n1? vbz xx pns31 j,
(13) part (DIV2)
163
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878
and more Lovely then all these? And had you but Loved him, all the rest of his service would have seemed easie to you.
and more Lovely then all these? And had you but Loved him, all the rest of his service would have seemed easy to you.
cc av-dc j cs d d? cc vhd pn22 cc-acp vvd pno31, d dt n1 pp-f po31 n1 vmd vhi vvd j p-acp pn22.
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879
To think of him, to speak of him, to pray to him ▪ to praise him,
To think of him, to speak of him, to pray to him ▪ to praise him,
p-acp vvb pp-f pno31, pc-acp vvi pp-f pno31, pc-acp vvi p-acp pno31 ▪ pc-acp vvi pno31,
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880
yea, to deny all and suffer for him, would have been sweet and pleasant to you,
yea, to deny all and suffer for him, would have been sweet and pleasant to you,
uh, pc-acp vvi d cc vvi p-acp pno31, vmd vhi vbn j cc j p-acp pn22,
(13) part (DIV2)
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881
so far as you had Loved him.
so Far as you had Loved him.
av av-j c-acp pn22 vhd vvn pno31.
(13) part (DIV2)
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882
It was not God therefore, but your own naughty hearts, that made his work seem grievous to you,
It was not God Therefore, but your own naughty hearts, that made his work seem grievous to you,
pn31 vbds xx np1 av, cc-acp po22 d j n2, cst vvd po31 n1 vvi j p-acp pn22,
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883
and the way to heaven seem hard.
and the Way to heaven seem hard.
cc dt n1 p-acp n1 vvb av-j.
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884
He told you truly ▪ that his yoak was easie, and his burden light, and his Commandments were not grievous ▪ Mat. 11.29. 1 Joh. 5.3.
He told you truly ▪ that his yoke was easy, and his burden Light, and his commandments were not grievous ▪ Mathew 11.29. 1 John 5.3.
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885
They that tryed them, found them the very Joy and Delight of their souls, and why could not you do so?
They that tried them, found them the very Joy and Delight of their Souls, and why could not you do so?
pns32 cst vvd pno32, vvd pno32 dt j n1 cc n1 pp-f po32 n2, cc q-crq vmd xx pn22 vdi av?
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886
2. But what if the way to heaven had been harder then it was? was not heaven worth your labor? were you afraid of being a loser by it? Could not God requite your labour or sufferings? Doth any Repent when they come to Heaven ▪ that it cost them so dear to come thither? And is not hell worse then the hardest way to heaven? seeing you have chosen hell to save you a labour and suffering in this life, you must have your choice.
2. But what if the Way to heaven had been harder then it was? was not heaven worth your labour? were you afraid of being a loser by it? Could not God requite your labour or sufferings? Does any repent when they come to Heaven ▪ that it cost them so dear to come thither? And is not hell Worse then the Hardest Way to heaven? seeing you have chosen hell to save you a labour and suffering in this life, you must have your choice.
crd p-acp q-crq cs dt n1 p-acp n1 vhd vbn jc cs pn31 vbds? vbds xx n1 j po22 n1? vbdr pn22 j pp-f vbg dt n1 p-acp pn31? vmd xx np1 vvi po22 n1 cc n2? vdz d vvi c-crq pns32 vvb p-acp n1 ▪ cst pn31 vvd pno32 av j-jn pc-acp vvi av? cc vbz xx n1 jc cs dt js n1 p-acp n1? vvg pn22 vhb vvn n1 pc-acp vvi pn22 dt n1 cc vvg p-acp d n1, pn22 vmb vhi po22 n1.
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887
And seeing you thought not everlasting life to be worth so much as God required, that is, the Accepting thankfully,
And seeing you Thought not everlasting life to be worth so much as God required, that is, the Accepting thankfully,
np1 vvg pn22 vvd xx j n1 pc-acp vbi j av av-d c-acp np1 vvd, cst vbz, dt vvg av-j,
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888
and minding, and seeking, and preferring it before this life, you have none to blame for the loss of it but your selves. The eighteenth Excuse.
and minding, and seeking, and preferring it before this life, you have none to blame for the loss of it but your selves. The eighteenth Excuse.
cc vvg, cc vvg, cc vvg pn31 p-acp d n1, pn22 vhb pix pc-acp vvi p-acp dt n1 pp-f pn31 p-acp po22 n2. dt ord vvb.
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889
It was God that made me of a sensual nature: he gave me an Appetite to Meat, and Drink, and Ease, and Lust; It was God that made me of a sensual nature: he gave me an Appetite to Meat, and Drink, and Ease, and Lust;
pn31 vbds np1 cst vvd pno11 pp-f dt j n1: pns31 vvd pno11 dt n1 p-acp n1, cc vvb, cc n1, cc n1;
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890
He gave me that flesh which ruled me:
He gave me that Flesh which ruled me:
pns31 vvd pno11 d n1 r-crq vvd pno11:
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891
How then can he condemn me, for living according to the nature which he gave me? How then can he condemn me, for living according to the nature which he gave me?
c-crq av vmb pns31 vvi pno11, p-acp vvg vvg p-acp dt n1 r-crq pns31 vvd pno11?
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892
Answ. He gave that Appetite to be exercised moderately under the rule of reason, for the preservation and propagation of mankind.Answer He gave that Appetite to be exercised moderately under the Rule of reason, for the preservation and propagation of mankind.
np1 pns31 vvd cst n1 pc-acp vbi vvn av-j p-acp dt n1 pp-f n1, p-acp dt n1 cc n1 pp-f n1.
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166
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893
But did he not also give you Reason to govern that Appetite? and the Revelation of his will to guide that Reason? He gave you your flesh, to be a servant,
But did he not also give you Reason to govern that Appetite? and the Revelation of his will to guide that Reason? He gave you your Flesh, to be a servant,
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894
and not a master Your beast hath fleshly Appetite without reason;
and not a master Your beast hath fleshly Appetite without reason;
cc xx dt n1 po22 n1 vhz j n1 p-acp n1;
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895
and therefore God hath put him under you who have Reason that you should Rule him.
and Therefore God hath put him under you who have Reason that you should Rule him.
cc av np1 vhz vvn pno31 p-acp pn22 r-crq vhb n1 cst pn22 vmd vvi pno31.
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896
Will you let your beast do what he list ▪ and madly run upon whom he list,
Will you let your beast do what he list ▪ and madly run upon whom he list,
n1 pn22 vvb po22 n1 vdb r-crq pns31 vvd ▪ cc av-j vvn p-acp ro-crq pns31 vvd,
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897
and say, you do but let him live according to his nature, which •od hath given him? Why God that gave him such a nature did intend him to be Ruled by a higher nature,
and say, you do but let him live according to his nature, which •od hath given him? Why God that gave him such a nature did intend him to be Ruled by a higher nature,
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166
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898
even by the Reason which he gave to you: And so he did also by your flesh, and sensual Appetite. The ninteenth Excuse.
even by the Reason which he gave to you: And so he did also by your Flesh, and sensual Appetite. The Nineteenth Excuse.
av p-acp dt n1 r-crq pns31 vvd p-acp pn22: cc av pns31 vdd av p-acp po22 n1, cc j n1. dt ord vvb.
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899
But I lived among so many baits, which enticed this flesh, that I could not resist them. But I lived among so many baits, which enticed this Flesh, that I could not resist them.
cc-acp pns11 vvd p-acp av d n2, r-crq vvd d n1, cst pns11 vmd xx vvi pno32.
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900
My meat was a snare to me, my drink a snare, my cloaths, my house, my land a snare, every beauty that I saw was a snare:
My meat was a snare to me, my drink a snare, my clothes, my house, my land a snare, every beauty that I saw was a snare:
po11 n1 vbds dt n1 p-acp pno11, po11 n1 dt n1, po11 n2, po11 n1, po11 n1 dt n1, d n1 cst pns11 vvd vbds dt n1:
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901
and the better all these were the stronger was my snare.
and the better all these were the Stronger was my snare.
cc dt av-jc d d vbdr dt jc vbds po11 n1.
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902
If God would not have had my heart ensnared and drawn from him, he should not have put so many baits in my way.
If God would not have had my heart Ensnared and drawn from him, he should not have put so many baits in my Way.
cs np1 vmd xx vhi vhn po11 n1 vvn cc vvn p-acp pno31, pns31 vmd xx vhi vvn av d n2 p-acp po11 n1.
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903
Yea and they were so Neer to me, and Daily with me, that though I was resolved to forbeare them before,
Yea and they were so Near to me, and Daily with me, that though I was resolved to forbear them before,
uh cc pns32 vbdr av av-j p-acp pno11, cc av-j p-acp pno11, cst cs pns11 vbds vvn pc-acp vvi pno32 a-acp,
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904
yet when they were brought to my hand, I could not forbeare. yet when they were brought to my hand, I could not forbear.
av c-crq pns32 vbdr vvn p-acp po11 n1, pns11 vmd xx vvi.
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905
Answ. Is this the thanks that God hath for his mercies? He s•nt you all these as favours from his own hand:Answer Is this the thanks that God hath for his Mercies? He s•nt you all these as favours from his own hand:
np1 vbz d dt n2 cst np1 vhz p-acp po31 n2? pns31 vvd pn22 d d c-acp n2 p-acp po31 d n1:
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906
He wrote his own name upon them, that in them you might see his power,
He wrote his own name upon them, that in them you might see his power,
pns31 vvd po31 d n1 p-acp pno32, cst p-acp pno32 pn22 vmd vvi po31 n1,
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907
and wisdom, and goodness, and so be led up to the Consideration of him, that you might fall in love with himself, who was the fountain, the life, the end of all ▪ And do you overlook God in the creature,
and Wisdom, and Goodness, and so be led up to the Consideration of him, that you might fallen in love with himself, who was the fountain, the life, the end of all ▪ And do you overlook God in the creature,
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908
and live as without him in the world, and dote upon that which should have drawn you to himself ▪ and then lay the blame on God? If he send a Suitor to speak to you in his name,
and live as without him in the world, and dote upon that which should have drawn you to himself ▪ and then lay the blame on God? If he send a Suitor to speak to you in his name,
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909
and write you a love Letter with his own hand, will you fall in Love with the Messenger,
and write you a love letter with his own hand, will you fallen in Love with the Messenger,
cc vvb pn22 dt n1 n1 p-acp po31 d n1, vmb pn22 vvi p-acp n1 p-acp dt n1,
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910
or the Letter, and neglect the Sender, and then blame him that wrote his letter on so fair a paper,
or the letter, and neglect the Sender, and then blame him that wrote his Letter on so fair a paper,
cc dt n1, cc vvi dt n1, cc av vvb pno31 cst vvd po31 n1 p-acp av j dt n1,
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911
or in so neat a hand, or that sent it by such a comely Messenger? Certainly, these Excuses are too gross, to take with the wise and righteous God,
or in so neat a hand, or that sent it by such a comely Messenger? Certainly, these Excuses Are too gross, to take with the wise and righteous God,
cc p-acp av j dt n1, cc cst vvd pn31 p-acp d dt j n1? av-j, d n2 vbr av j, pc-acp vvi p-acp dt j cc j np1,
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912
or to seem suffi•ient to a well-informed Conscience.
or to seem suffi•ient to a well-informed Conscience.
cc pc-acp vvi j p-acp dt j n1.
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913
2. And whereas you speak of the power of these objects, was there not much more in God, in Christ, in the promised glory, to have drawn your heart another way? why then did not these take as much with you as the other? You could not choose, forsooth,
2. And whereas you speak of the power of these objects, was there not much more in God, in christ, in the promised glory, to have drawn your heart Another Way? why then did not these take as much with you as the other? You could not choose, forsooth,
crd cc cs pn22 vvb pp-f dt n1 pp-f d n2, vbds pc-acp xx d dc p-acp np1, p-acp np1, p-acp dt j-vvn n1, pc-acp vhi vvn po22 n1 j-jn n1? uh-crq av vdd xx d vvi p-acp d p-acp pn22 p-acp dt j-jn? pn22 vmd xx vvi, uh,
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914
but be enticed with such baits as were fitted to your sensual Appetite, and such things as a dog or a swine may enjoy as well as a man ▪ But you could choose, when Christ and glory were offered you:
but be enticed with such baits as were fitted to your sensual Appetite, and such things as a dog or a Swine may enjoy as well as a man ▪ But you could choose, when christ and glory were offered you:
cc-acp vbi vvn p-acp d n2 c-acp vbdr vvn p-acp po22 j n1, cc d n2 p-acp dt n1 cc dt n1 vmb vvi c-acp av c-acp dt n1 ▪ cc-acp pn22 vmd vvi, c-crq np1 cc n1 vbdr vvn pn22:
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915
yea you did choose to refuse the offer, and tread them under feet by your neglect!
yea you did choose to refuse the offer, and tread them under feet by your neglect!
uh pn22 vdd vvi pc-acp vvi dt n1, cc vvi pno32 p-acp n2 p-acp po22 n1!
(13) part (DIV2)
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916
When Satan set your Cups, and your harlots, and your profits before you, on one side;
When Satan Set your Cups, and your harlots, and your profits before you, on one side;
c-crq np1 vvd po22 n2, cc po22 n2, cc po22 n2 p-acp pn22, p-acp crd n1;
(13) part (DIV2)
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917
did not God set his favour and everlasting happiness on the other side? And was it wise or equal dealing to pref•rr your lusts before that glory?
did not God Set his favour and everlasting happiness on the other side? And was it wise or equal dealing to pref•rr your Lustiest before that glory?
vdd xx np1 vvi po31 n1 cc j n1 p-acp dt j-jn n1? np1 vbds pn31 j cc j-jn n-vvg pc-acp vvi po22 n2 p-acp d n1?
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918
3. Moreover, it was not in the power of any of those baits to force your will,
3. Moreover, it was not in the power of any of those baits to force your will,
crd np1, pn31 vbds xx p-acp dt n1 pp-f d pp-f d n2 pc-acp vvi po22 n1,
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919
or to necessitate you to chose them: They could be but Baits to entice you;
or to necessitate you to chosen them: They could be but Baits to entice you;
cc p-acp n1 pn22 pc-acp vvi pno32: pns32 vmd vbi p-acp vvz pc-acp vvi pn22;
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920
and it was still in your own choice, whether you would yield to the enticement, and choose them or not.
and it was still in your own choice, whither you would yield to the enticement, and choose them or not.
cc pn31 vbds av p-acp po22 d n1, cs pn22 vmd vvi p-acp dt n1, cc vvi pno32 cc xx.
(13) part (DIV2)
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921
Shall every man be false to God, that hath any bait to entice him from him? will you excuse your child or friend,
Shall every man be false to God, that hath any bait to entice him from him? will you excuse your child or friend,
vmb d n1 vbi j p-acp np1, cst vhz d n1 pc-acp vvi pno31 p-acp pno31? vmb pn22 vvi po22 n1 cc n1,
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922
if he would be false to you, upon as great enticements as these? If a cup of drink,
if he would be false to you, upon as great enticements as these? If a cup of drink,
cs pns31 vmd vbi j p-acp pn22, p-acp p-acp j n2 c-acp d? cs dt n1 pp-f n1,
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170
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923
or a where, or a little gain, could draw him more then all your love and interest, I do not think you would hold him excused.
or a where, or a little gain, could draw him more then all your love and Interest, I do not think you would hold him excused.
cc dt q-crq, cc dt j n1, vmd vvi pno31 av-dc cs d po22 n1 cc n1, pns11 vdb xx vvi pn22 vmd vvi pno31 vvd.
(13) part (DIV2)
170
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924
4. And whereas you speak of the Ne•rness and Continuance of these allurements, I would fain know, was not God as Neer you,
4. And whereas you speak of the Ne•rness and Continuance of these allurements, I would fain know, was not God as Near you,
crd cc cs pn22 vvb pp-f dt n1 cc n1 pp-f d n2, pns11 vmd av-j vvi, vbds xx np1 c-acp av-j pn22,
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925
and Continually neer you, to draw you to himself? Faith might have seen him, though flesh and blood cannot.
and Continually near you, to draw you to himself? Faith might have seen him, though Flesh and blood cannot.
cc av-j av-j pn22, pc-acp vvi pn22 p-acp px31? n1 vmd vhi vvn pno31, cs n1 cc n1 vmbx.
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926
Did he not stand by you when you were in your cups, and lustful Pleasures? Did he not tell you of the danger,
Did he not stand by you when you were in your cups, and lustful Pleasures? Did he not tell you of the danger,
vdd pns31 xx vvi p-acp pn22 c-crq pn22 vbdr p-acp po22 n2, cc j n2? vdd pns31 xx vvi pn22 pp-f dt n1,
(13) part (DIV2)
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927
and offer you far better things, if you would obey him and despise those baits? But you would hearken to none of this;
and offer you Far better things, if you would obey him and despise those baits? But you would harken to none of this;
cc vvb pn22 av-j jc n2, cs pn22 vmd vvi pno31 cc vvi d n2? p-acp pn22 vmd vvi p-acp pi pp-f d;
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928
You should have remembred that he stood over you, and was looking on you; and you should have said as Joseph, Gen. 39.9.
You should have remembered that he stood over you, and was looking on you; and you should have said as Joseph, Gen. 39.9.
pn22 vmd vhi vvn cst pns31 vvd p-acp pn22, cc vbds vvg p-acp pn22; cc pn22 vmd vhi vvn p-acp np1, np1 crd.
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171
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929
How can I do this great wickedness, and sin against God? You had also Scripture neer you,How can I do this great wickedness, and since against God? You had also Scripture near you,
q-crq vmb pns11 vdi d j n1, cc n1 p-acp np1? pn22 vhd av n1 av-j pn22,
(13) part (DIV2)
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930
and Reason neer you, and Conscience neer you, as well as the bait was neer you.
and Reason near you, and Conscience near you, as well as the bait was near you.
cc n1 av-j pn22, cc n1 av-j pn22, c-acp av c-acp dt n1 vbds av-j pn22.
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931
And therefore this is a vain Excuse. The twentieth Excuse. It was God that let loose the Devil to Tempt me;
And Therefore this is a vain Excuse. The twentieth Excuse. It was God that let lose the devil to Tempt me;
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and he was too subtile for me to deal with: and therefore what wonder if I sinned, and were overcome ?and he was too subtle for me to deal with: and Therefore what wonder if I sinned, and were overcome?
cc pns31 vbds av j c-acp pno11 pc-acp vvi p-acp: cc av q-crq n1 cs pns11 vvd, cc vbdr vvn?
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Answ. 1. He did not let loose the Devil to constrain you to sin. He could but entice, and you might choose whether you w•uld yield.Answer 1. He did not let lose the devil to constrain you to sin. He could but entice, and you might choose whither you w•uld yield.
np1 crd pns31 vdd xx vvi av-j dt n1 p-acp vvb pn22 pc-acp vvi. pns31 vmd p-acp vvi, cc pn22 vmd vvi cs pn22 vmd vvi.
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The Devil could neither make you sin against your will, nor yet Necessitate you to be willing.
The devil could neither make you sin against your will, nor yet Necessitate you to be willing.
dt n1 vmd av-dx vvi pn22 vvb p-acp po22 n1, ccx av n1 pn22 pc-acp vbi j.
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2. You were a sure friend to Christ that while, that would forsake him as oft as you were tempted by the Devil.
2. You were a sure friend to christ that while, that would forsake him as oft as you were tempted by the devil.
crd pn22 vbdr dt j n1 p-acp np1 cst n1, cst vmd vvi pno31 a-acp av c-acp pn22 vbdr vvn p-acp dt n1.
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Is that a friend or a servant worthy to be regarded, that will disobey you, or betray you as oft as he is tempted to it?
Is that a friend or a servant worthy to be regarded, that will disobey you, or betray you as oft as he is tempted to it?
vbz d dt n1 cc dt n1 j pc-acp vbi vvn, cst vmb vvi pn22, cc vvb pn22 a-acp av c-acp pns31 vbz vvn p-acp pn31?
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937
3. Will you excuse your servant, if he leave your work undone, and follow cards,
3. Will you excuse your servant, if he leave your work undone, and follow cards,
crd n1 pn22 vvi po22 n1, cs pns31 vvb po22 n1 vvn, cc vvi n2,
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or dice, or the Ale-house, and say, I was tempted to it by one that was cuninger then I? shall every Murderer or Thief escape hanging,
or dice, or the Alehouse, and say, I was tempted to it by one that was cuninger then I? shall every Murderer or Thief escape hanging,
cc n2, cc dt n1, cc vvi, pns11 vbds vvn p-acp pn31 p-acp pi cst vbds jc-jn cs pns11? vmb d n1 cc n1 vvb vvg,
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because the Devil was too cunning for him in his Temptations? would you have the Jury or the Judge to take this for a good excuse?
Because the devil was too cunning for him in his Temptations? would you have the Jury or the Judge to take this for a good excuse?
c-acp dt n1 vbds av j-jn p-acp pno31 p-acp po31 n2? vmd pn22 vhi dt n1 cc dt n1 pc-acp vvi d p-acp dt j n1?
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4. And why did you not hearken to God that ent•ced you the other way? You forget what helps he afforded you to discover the wiles of Satan,
4. And why did you not harken to God that ent•ced you the other Way? You forget what helps he afforded you to discover the wiles of Satan,
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and to vanquish the Temptation? He told you it was an enemy that tempted you:
and to vanquish the Temptation? He told you it was an enemy that tempted you:
cc p-acp vvb dt n1? pns31 vvn pn22 pn31 vbds dt n1 cst vvd pn22:
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and would you hearken to an enemy? He told you it was a dream, a shadow, a painted pleasure, a guilded carkass, a lying promise,
and would you harken to an enemy? He told you it was a dream, a shadow, a painted pleasure, a Guilded carcase, a lying promise,
cc vmd pn22 vvi p-acp dt n1? pns31 vvn pn22 pn31 vbds dt n1, dt n1, dt j-vvn n1, dt vvn n1, dt j-vvg n1,
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and deceitful vanity by which you were tempted;
and deceitful vanity by which you were tempted;
cc j n1 p-acp r-crq pn22 vbdr vvn;
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And yet would you regard it before your God? He told you that it was your God, your Saviour, your hopes, your everlasting happiness that the Tempter would begu•le you of ▪ And yet would you be beguiled? He told you,
And yet would you regard it before your God? He told you that it was your God, your Saviour, your hope's, your everlasting happiness that the Tempter would begu•le you of ▪ And yet would you be beguiled? He told you,
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and plainly, and often told you, that the Tempter would lead you to eternal fire, and undo you everlastingly before you were aware;
and plainly, and often told you, that the Tempter would led you to Eternal fire, and undo you everlastingly before you were aware;
cc av-j, cc av vvd pn22, cst dt n1 vmd vvi pn22 p-acp j n1, cc vvb pn22 av-j c-acp pn22 vbdr j;
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and that a fatal hook was covered with that bait: And yet would you swallow it?
and that a fatal hook was covered with that bait: And yet would you swallow it?
cc cst dt j n1 vbds vvn p-acp d n1: cc av vmd pn22 vvi pn31?
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5. It is plain by all th•s, that it was not your natural weakness of faculties that caused you to be overcome by the subtilties of the Devil,
5. It is plain by all th•s, that it was not your natural weakness of faculties that caused you to be overcome by the subtleties of the devil,
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as a silly child is deceived by a crafty fellow that overwits him:
as a silly child is deceived by a crafty fellow that overwits him:
c-acp dt j n1 vbz vvn p-acp dt j n1 cst vvz pno31:
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But it was your carelesness, inconsiderateness, your sensual inclinations, and vicious disposition, that drew you to a wilful obeying of the tempter,
But it was your carelessness, inconsiderateness, your sensual inclinations, and vicious disposition, that drew you to a wilful obeying of the tempter,
cc-acp pn31 vbds po22 n1, n1, po22 j n2, cc j n1, cst vvd pn22 p-acp dt j vvg pp-f dt n1,
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950
and rejecting the wholsom advice of Christ. This therefore is a frivolous Excuse of your sin. The one and twentieth Excuse.
and rejecting the wholesome Advice of christ. This Therefore is a frivolous Excuse of your since. The one and twentieth Excuse.
cc vvg dt j n1 pp-f np1. np1 av vbz dt j n1 pp-f po22 n1. dt crd cc ord vvb.
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But I hope you will not say that all men have Free Will! And if my will were not free, •ow could I choose but sin ?But I hope you will not say that all men have Free Will! And if my will were not free, •ow could I choose but since?
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952
Answ. Your will was not free from Gods Rule and Government; nor was it free from its natural inclination to Good in general;Answer Your will was not free from God's Rule and Government; nor was it free from its natural inclination to Good in general;
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953
for either of these were more properly slavery. 3. Nor was it free from the Influence of a dark understanding. 4. Nor free from its own contracted vitious Inclination. 5. Nor freed from the Temptations of the flesh, the world and the Devil.
for either of these were more properly slavery. 3. Nor was it free from the Influence of a dark understanding. 4. Nor free from its own contracted vicious Inclination. 5. Nor freed from the Temptations of the Flesh, the world and the devil.
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954
But it was 1. Free from any natural Determination to evil, or to any thing that was doubtful. 2. And free from the Coaction or Violence of any. 3. And free from an irresistible Determination of any exterior cause, at least, ordinarily.
But it was 1. Free from any natural Determination to evil, or to any thing that was doubtful. 2. And free from the Coaction or Violence of any. 3. And free from an irresistible Determination of any exterior cause, At least, ordinarily.
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955
So that naturally, as men, you have the power or faculty of determining your own wills,
So that naturally, as men, you have the power or faculty of determining your own wills,
av cst av-j, c-acp n2, pn22 vhb dt n1 cc n1 pp-f vvg po22 d n2,
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956
and by your wills ▪ of Ruling your inferiour Faculties in a great measure;
and by your wills ▪ of Ruling your inferior Faculties in a great measure;
cc p-acp po22 n2 ▪ pp-f j-vvg po22 j-jn n2 p-acp dt j n1;
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yea of Ruling the senses and the Phantasie it self, which doth so much to dispose of our Understanding.
yea of Ruling the Senses and the Fantasy it self, which does so much to dispose of our Understanding.
uh a-acp np1 dt n2 cc dt n1 pn31 n1, r-crq vdz av av-d pc-acp vvi pp-f po12 n1.
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958
And if your wills which are naturally free, are yet so habitually vitious, that they encline you to do evil, that is not an excuse,
And if your wills which Are naturally free, Are yet so habitually vicious, that they incline you to do evil, that is not an excuse,
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959
but an Aggravation of your sin. But of this more, under the next. The two and twentieth Excuse.
but an Aggravation of your since. But of this more, under the next. The two and twentieth Excuse.
cc-acp dt n1 pp-f po22 n1. p-acp pp-f d dc, p-acp dt ord. dt crd cc ord vvb.
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960
But I have not Power of myself to do any thing that is good: What can the creature do? without Christ we can do nothing. But I have not Power of myself to do any thing that is good: What can the creature do? without christ we can do nothing.
cc-acp pns11 vhb xx n1 pp-f px11 pc-acp vdi d n1 cst vbz j: q-crq vmb dt n1 vdb? p-acp np1 pns12 vmb vdi pix.
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961
It is God that must give me Ability, or I can have none: and if he had given it me, I had not been an Ʋnbeliever or Impenitent.
It is God that must give me Ability, or I can have none: and if he had given it me, I had not been an Ʋnbeliever or Impenitent.
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962
I can no more Believe of my self, than I can fulfill the Law of my self. I can no more Believe of my self, than I can fulfil the Law of my self.
pns11 vmb av-dx av-dc vvb pp-f po11 n1, cs pns11 vmb vvi dt n1 pp-f po11 n1.
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963
Answ. 1. These are the vain Cavils of learned folly, which God will easily answer in a word.Answer 1. These Are the vain Cavils of learned folly, which God will Easily answer in a word.
np1 crd d vbr dt j n2 pp-f j n1, r-crq np1 vmb av-j vvi p-acp dt n1.
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964
The word [ Power ] is taken in several senses.
The word [ Power ] is taken in several Senses.
dt n1 [ n1 ] vbz vvn p-acp j n2.
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965
Sometime, and most commonly and fitly, for a faculty or strength by which a man Can do his duty if he Will. This Physical Power you have,
Sometime, and most commonly and fitly, for a faculty or strength by which a man Can do his duty if he Will. This Physical Power you have,
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966
and the worst of sinners have while they are men on earth. Were they Actually willing, they might Acceptably perform sincere obedience;
and the worst of Sinners have while they Are men on earth. Were they Actually willing, they might Acceptably perform sincere Obedience;
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967
And were they Dispositively willing, they might Actually Believe and will. And thus the ungodly have Power to Believe.
And were they Dispositively willing, they might Actually Believe and will. And thus the ungodly have Power to Believe.
cc vbdr pns32 av-j j, pns32 vmd av-j vvi cc vmb. cc av dt j vhb n1 pc-acp vvi.
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968
2. Sometime the word [ Power ] is taken for Authority, or Leave; for legal or civil Power.
2. Sometime the word [ Power ] is taken for authority, or Leave; for Legal or civil Power.
crd av dt n1 [ n1 ] vbz vvn p-acp n1, cc vvb; p-acp j cc j n1.
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969
And thus you have all not only Power or Liberty to Believe;
And thus you have all not only Power or Liberty to Believe;
cc av pn22 vhb d xx av-j n1 cc n1 pc-acp vvi;
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970
but also a Command, which makes it your Duty, and a Threatning adjoyned, which will condemn you if you do not.
but also a Command, which makes it your Duty, and a Threatening adjoined, which will condemn you if you do not.
cc-acp av dt n1, r-crq vvz pn31 po22 n1, cc dt vvg vvd, r-crq vmb vvi pn22 cs pn22 vdb xx.
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971
3. Sometime the word [ Power ] is taken Ethically and less properly, for a Disposition, Inclination, Habit or Freedom from the contrary habit or disposition.
3. Sometime the word [ Power ] is taken Ethically and less properly, for a Disposition, Inclination, Habit or Freedom from the contrary habit or disposition.
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972
And in this sense, its true, that none but the effectually called have a Power to Believe.
And in this sense, its true, that none but the effectually called have a Power to Believe.
cc p-acp d n1, pn31|vbz j, cst pix cc-acp dt av-j vvn vhb dt n1 pc-acp vvi.
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973
But then observe, 1. That this is but a moral less proper, and not a Physical proper Impotency:
But then observe, 1. That this is but a moral less proper, and not a Physical proper Impotency:
p-acp av vvb, crd cst d vbz p-acp dt n1 av-dc j, cc xx dt j j n1:
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974
And therefore Austin chuseth rather to say, that all men have power to believe, but all have not a Will, or Faith it self;
And Therefore Austin chooseth rather to say, that all men have power to believe, but all have not a Will, or Faith it self;
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975
because we use to difference Power from willingness ; and willingness actuateth the Power which we had before.
Because we use to difference Power from willingness; and willingness actuateth the Power which we had before.
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976
And therefore our Divines choose rather to call Grace a Habit, when they speak exactly, then a Power;
And Therefore our Divines choose rather to call Grace a Habit, when they speak exactly, then a Power;
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977
and Dr. Twiss derides the Arminians for talking of a Power subjected in a Power. 2. Note that this Impotency is but the same thing with your unwillingness and wilful blindness, in another word. 3. Note that this Impotency is long of our selves as to the Original,
and Dr. Twiss derides the Arminians for talking of a Power subjected in a Power. 2. Note that this Impotency is but the same thing with your unwillingness and wilful blindness, in Another word. 3. Note that this Impotency is long of our selves as to the Original,
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978
and much more as to the not-curing and removing of it.
and much more as to the not-curing and removing of it.
cc av-d av-dc p-acp p-acp dt j cc vvg pp-f pn31.
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979
Hath God given you no means towards the cure of this disability, which you have neglected? 4. Note that this Impotency is no just excuse,
Hath God given you no means towards the cure of this disability, which you have neglected? 4. Note that this Impotency is no just excuse,
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980
but an Aggravation of your sin.
but an Aggravation of your since.
cc-acp dt n1 pp-f po22 n1.
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184
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981
If you were willing to be the servant of Christ, and yet were not Able, either because he would not accept you,
If you were willing to be the servant of christ, and yet were not Able, either Because he would not accept you,
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184
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982
or because of a want of natural faculties, or because of some other natural difficulty which the willingest mind could not overcome; this were some Excuse:
or Because of a want of natural faculties, or Because of Some other natural difficulty which the willingest mind could not overcome; this were Some Excuse:
cc c-acp pp-f dt n1 pp-f j n2, cc c-acp pp-f d j-jn j n1 r-crq dt js n1 vmd xx vvi; d vbdr d n1:
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184
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983
But to be Habitually wilful in refusing Grace, is worse then to be meerly Actually unwilling.
But to be Habitually wilful in refusing Grace, is Worse then to be merely Actually unwilling.
cc-acp pc-acp vbi av-j j p-acp vvg n1, vbz jc cs pc-acp vbi av-j av-j j.
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984
If a man have so accustomed himself to murder, drunkenness, stealing, or the like wickedness,
If a man have so accustomed himself to murder, Drunkenness, stealing, or the like wickedness,
cs dt n1 vhb av vvn px31 pc-acp vvi, n1, vvg, cc dt j n1,
(13) part (DIV2)
184
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985
so far that he cannot leave it, will you therefore forgive him, or will any Judge or Jury hold him excused? Or rather think him the more unfit for mercy? 5. Note also that the want of a supernatural Habit, no nor the presence of the contrary Habit, do not Efficiently determine the will to particular acts:
so Far that he cannot leave it, will you Therefore forgive him, or will any Judge or Jury hold him excused? Or rather think him the more unfit for mercy? 5. Note also that the want of a supernatural Habit, no nor the presence of the contrary Habit, do not Efficiently determine the will to particular acts:
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986
much less take away its natural Freedom. 6. And that till Habits attain an utter predominancy, (at least) there is a Power remaining in the will to resist them, and use means against them.
much less take away its natural Freedom. 6. And that till Habits attain an utter predominancy, (At least) there is a Power remaining in the will to resist them, and use means against them.
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987
Though Eventually the perverse Inclination may hinder the use of it. The three and twentieth Excuse.
Though Eventually the perverse Inclination may hinder the use of it. The three and twentieth Excuse.
cs av-j dt j n1 vmb vvi dt n1 pp-f pn31. dt crd cc ord vvb.
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988
I have heard from learned men, that God doth determine all Actions Natural and Free, as the first efficient Physical Immediate Cause; I have herd from learned men, that God does determine all Actions Natural and Free, as the First efficient Physical Immediate Cause;
pns11 vhb vvn p-acp j n2, cst np1 vdz vvi d n2 j cc j, c-acp dt ord j j j n1;
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989
or else nothing could Act. And then it was not long of me that I choose forbidden Objects,
or Else nothing could Act. And then it was not long of me that I choose forbidden Objects,
cc av pix vmd n1 cc av pn31 vbds xx j pp-f pno11 cst pns11 vvb vvn n2,
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990
but of him that irresistibly moved me thereto, and whose Instrument I was. but of him that irresistibly moved me thereto, and whose Instrument I was.
cc-acp pp-f pno31 cst av-j vvn pno11 av, cc rg-crq n1 pns11 vbds.
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991
Answ. This is a trick of that wisdom which is foolishness with God, and to be deceived by vain Philosophy.Answer This is a trick of that Wisdom which is foolishness with God, and to be deceived by vain Philosophy.
np1 d vbz dt n1 pp-f d n1 r-crq vbz n1 p-acp np1, cc pc-acp vbi vvn p-acp j n1.
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992
1. The very principle it self is most likely to be false, and those that tell you this, to err.
1. The very principle it self is most likely to be false, and those that tell you this, to err.
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993
Much more, I think, may be said against it then for it.
Much more, I think, may be said against it then for it.
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994
2. I am sure it is either false, or reconcileable with Gods Holiness, and mans liberty and culpability;
2. I am sure it is either false, or reconcilable with God's Holiness, and men liberty and culpability;
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995
so that its a mad thing to deceive your selves with such Philosophical uncertainties, when the Truth which you oppose by it is infallibly certain.
so that its a mad thing to deceive your selves with such Philosophical uncertainties, when the Truth which you oppose by it is infallibly certain.
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996
That God is not the Author of sin, but man himself, who is justly condemned for it, is undoubtedly true:
That God is not the Author of since, but man himself, who is justly condemned for it, is undoubtedly true:
cst np1 vbz xx dt n1 pp-f n1, cc-acp n1 px31, r-crq vbz av-j vvn p-acp pn31, vbz av-j j:
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997
and would you obscure so clear a Truth, by searching into points beyond humane reach, if not unsound, as you conclude them? The four and twentieth Excuse.
and would you Obscure so clear a Truth, by searching into points beyond humane reach, if not unsound, as you conclude them? The four and twentieth Excuse.
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998
But at least, those learned Divines among us that doubt of this, do yet say that the will is necessarily and infallibly Determined by the Practical Ʋnderstanding, But At least, those learned Divines among us that doubt of this, do yet say that the will is necessarily and infallibly Determined by the Practical Ʋnderstanding,
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999
and that is as much unresistibly necessitated by Objects:
and that is as much unresistibly necessitated by Objects:
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1000
and therefore whatever act was done by my understanding or will, was thus necessitated, and I could not help it.
and Therefore whatever act was done by my understanding or will, was thus necessitated, and I could not help it.
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1001
They say, Liberty is but the Acting of the faculty agreeably to its nature:
They say, Liberty is but the Acting of the faculty agreeably to its nature:
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1002
And it was God as Creator that gave Adam his faculties: and God by providential dispose, that presented all Objects to him, by which his understanding,
And it was God as Creator that gave Adam his faculties: and God by providential dispose, that presented all Objects to him, by which his understanding,
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1003
and so his will were unavoidably necessitated. Answ. This is of the same nature with the former; uncertain, if not certainly false.and so his will were avoidable necessitated. Answer This is of the same nature with the former; uncertain, if not Certainly false.
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1004
Were this true, for ought we can see, it would lay all the sin and misery of the world on God, as the unresistable necessitating Cause;
Were this true, for ought we can see, it would lay all the since and misery of the world on God, as the unresistable necessitating Cause;
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1005
which because we know infallibly to be false, we have no reason to take such principles to be true, which infer it.
which Because we know infallibly to be false, we have no reason to take such principles to be true, which infer it.
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1006
The understanding doth not by a necessary efficiency Determine the will, but morally;
The understanding does not by a necessary efficiency Determine the will, but morally;
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1007
or rather is regularly a Condition or necessary Antecedent, without which it may not Determine it self.
or rather is regularly a Condition or necessary Antecedent, without which it may not Determine it self.
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1008
Yea the will by commanding the sense and phantasie, doth much to determine the understanding.
Yea the will by commanding the sense and fantasy, does much to determine the understanding.
uh dt n1 p-acp vvg dt n1 cc n1, vdz d pc-acp vvi dt n1.
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1009
As the eye is not necessary to my going, but to my going right, so is not the Understandings Guidance, necessary to my willing (there the simple Apprehension may suffice) but to my Right willing. There are other wayes of Determining the will.
As the eye is not necessary to my going, but to my going right, so is not the Understandings Guidance, necessary to my willing (there the simple Apprehension may suffice) but to my Right willing. There Are other ways of Determining the will.
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1010
Or if the Understanding did Determine the will Efficiently and Necessarily, it is not every act of the understanding that must do it ▪ If it be so,
Or if the Understanding did Determine the will Efficiently and Necessarily, it is not every act of the understanding that must do it ▪ If it be so,
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1011
when it saith, This must be don, & saith it importunatly;
when it Says, This must be dONE, & Says it importunately;
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1012
yet not when it only saith, This may be done, or you may venture on it;
yet not when it only Says, This may be done, or you may venture on it;
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1013
which is the common part which it hath in sin.
which is the Common part which it hath in since.
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1014
I am not pleased that these curious Objections fall in the way, nor do I delight to put them into vulgar heads;
I am not pleased that these curious Objections fallen in the Way, nor do I delight to put them into Vulgar Heads;
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1015
but finding many young Schollars and others that have conversed with them, assaulted with these Temptations;
but finding many young Scholars and Others that have conversed with them, assaulted with these Temptations;
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1016
I thought meet to give a touch, and and but a touch, to take them out of their way;
I Thought meet to give a touch, and and but a touch, to take them out of their Way;
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1017
As Mr. Fenner hath done more fully in the Preface to his Hidden Manna, on this last point, to which I refer you. I only add this;
As Mr. Fenner hath done more Fully in the Preface to his Hidden Manna, on this last point, to which I refer you. I only add this;
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1018
The will of man in its very Dominion doth be are Gods Image.
The will of man in its very Dominion does be Are God's Image.
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1019
It is a self Determining Power, though it be byassed by Habits, and needs a Guide. As the Heart and Vital Spirits by which it acteth, are to the rest of the Body,
It is a self Determining Power, though it be biased by Habits, and needs a Guide. As the Heart and Vital Spirits by which it Acts, Are to the rest of the Body,
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1020
so is It to the soul.
so is It to the soul.
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1021
The Light of Nature hath taught all the world, to carry the Guilt of every crime to the will of man, and there to leave it;
The Light of Nature hath taught all the world, to carry the Gilded of every crime to the will of man, and there to leave it;
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1022
Upon this all Laws and Judgements are grounded. From Ignorance and Intellectual weakness, men commonly fetch. Excuses for their faults;
Upon this all Laws and Judgments Are grounded. From Ignorance and Intellectual weakness, men commonly fetch. Excuses for their Faults;
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1023
but from the Will they are Aggravated.
but from the Will they Are Aggravated.
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1024
If we think it strange that mans will should be the first cause, so much as of a sinful mode, and cannot answer all occuring Objections;
If we think it strange that men will should be the First cause, so much as of a sinful mode, and cannot answer all occurring Objections;
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1025
It may suffice that we are certain the Holy Majesty is not the Author of sin;
It may suffice that we Are certain the Holy Majesty is not the Author of since;
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1026
and he is able to make all this as plain as the Sun, and easily answer all these vain Excuses, though we should be unable.
and he is able to make all this as plain as the Sun, and Easily answer all these vain Excuses, though we should be unable.
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1027
And if we be much ignorant of the frame and motions of our own souls, and especially of that high self determining principle, Free-Will, the great spring of our Actions,
And if we be much ignorant of the frame and motions of our own Souls, and especially of that high self determining principle, Freewill, the great spring of our Actions,
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1028
and the curious Engine by which God doth Sapientially Govern the world, it is no wonder;
and the curious Engine by which God does Sapientially Govern the world, it is no wonder;
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1029
Considering that the soul can know it self but by Reflexion, and God gave us a soul to use, rather than to know it self;
Considering that the soul can know it self but by Reflection, and God gave us a soul to use, rather than to know it self;
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1030
and to know its qualities and operations, rather then its Essence. The five and twentieth Excuse.
and to know its qualities and operations, rather then its Essence. The five and twentieth Excuse.
cc pc-acp vvi po31 n2 cc n2, av-c av po31 n1. dt crd cc ord vvb.
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1031
No man can be saved, nor avoid any sin, nor believe in Christ, but those whom God hath predestinated thereto. No man can be saved, nor avoid any since, nor believe in christ, but those whom God hath predestinated thereto.
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1032
I was under an irreversible Sentence before I was born:
I was under an irreversible Sentence before I was born:
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1033
& therefore I do nothing but what I was predestinated to do, & if God decreed not to save me, how could I help it. & Therefore I do nothing but what I was predestinated to do, & if God decreed not to save me, how could I help it.
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1034
Answ. 1. Gods Judgements are more plain, but his Decrees ▪ or secret purposes are mysterious;Answer 1. God's Judgments Are more plain, but his Decrees ▪ or secret Purposes Are mysterious;
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1035
And to darken certainties, by having recourse to points obscure, is no part of Christian wisdom.
And to darken certainties, by having recourse to points Obscure, is no part of Christian Wisdom.
cc pc-acp vvi n2, p-acp vhg n1 p-acp n2 j, vbz dx n1 pp-f njp n1.
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1036
God told you your Duty in his word, and on what terms you must be Judged to Life or Death;
God told you your Duty in his word, and on what terms you must be Judged to Life or Death;
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1037
Hither should you have recourse for direction, and not to the unsearchable mysteries of his mind.
Hither should you have recourse for direction, and not to the unsearchable Mysteres of his mind.
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1038
2. God decreeth not to Condemn any but for sin. Sin, I say, as the Cause of that Condemnation, though not of his Decree.
2. God decreeth not to Condemn any but for since. since, I say, as the Cause of that Condemnation, though not of his decree.
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1039
3. Gods Decrees are acts Immanent in himself and make no change on you, and therefore do not necessitate you to sin, any more then his fore-knowledge doth.
3. God's Decrees Are acts Immanent in himself and make no change on you, and Therefore do not necessitate you to since, any more then his foreknowledge does.
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1040
For both cause only a necessity of Consequence, which is Logical, as the Divines on both sides do Confess.
For both cause only a necessity of Consequence, which is Logical, as the Divines on both sides do Confess.
p-acp d n1 av-j dt n1 pp-f n1, r-crq vbz j, c-acp dt n2-jn p-acp d n2 vdb vvi.
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1041
And therefore this no more caused you to sin, then if there had been no such Degree.
And Therefore this no more caused you to since, then if there had been no such Degree.
cc av d av-dx av-dc vvn pn22 p-acp n1, cs cs pc-acp vhd vbn dx d n1.
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1042
And its a doubt whether that Decree be not negative; A willing suspending of the Divine will, as to evil;
And its a doubt whither that decree be not negative; A willing suspending of the Divine will, as to evil;
cc pn31|vbz dt n1 cs d n1 vbb xx j-jn; dt j vvg pp-f dt j-jn n1, c-acp p-acp j-jn;
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1043
or at most ▪ A purpose to permit it. The six and twentieth Excuse. If it be no more, yet doth it make my perdition unavoidable;
or At most ▪ A purpose to permit it. The six and twentieth Excuse. If it be no more, yet does it make my perdition unavoidable;
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1044
For even Gods foreknowledge doth so; For if he foreknow it, all the world cannot hinder it from coming to pass. For even God's foreknowledge does so; For if he foreknow it, all the world cannot hinder it from coming to pass.
c-acp av npg1 n1 vdz av; c-acp cs pns31 vvi pn31, d dt n1 vmbx vvi pn31 p-acp vvg pc-acp vvi.
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1045
Answ. Must God either be Ignorant of what you will do, or else be the cause of it? If you foreknow that the Sun will rise tomorrow, that doth not cause it to rise.Answer Must God either be Ignorant of what you will do, or Else be the cause of it? If you foreknow that the Sun will rise tomorrow, that does not cause it to rise.
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1046
If you foreknow that one man will murder another, you are not the cause of it by foreknowing it. So is it here. The seven and twentieth Excuse.
If you foreknow that one man will murder Another, you Are not the cause of it by foreknowing it. So is it Here. The seven and twentieth Excuse.
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1047
God might have hindred my Sin and Damnation if he would ▪ God might have hindered my since and Damnation if he would ▪
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1048
Answ. And will you wilfully sin, and think to scape because God doth not hinder you? The Prince that makes a Law against murder, could lock you up,Answer And will you wilfully since, and think to escape Because God does not hinder you? The Prince that makes a Law against murder, could lock you up,
np1 cc vmb pn22 av-j n1, cc vvb pc-acp vvi c-acp np1 vdz xx vvi pn22? dt n1 cst vvz dt n1 p-acp n1, vmd vvi pn22 a-acp,
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1049
and keep you from being a Murderer!
and keep you from being a Murderer!
cc vvb pn22 p-acp vbg dt n1!
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1050
But are you excusable if he do not? We are certain that God could have hindred all the sin and death,
But Are you excusable if he do not? We Are certain that God could have hindered all the since and death,
cc-acp vbr pn22 j cs pns31 vdb xx? pns12 vbr j cst np1 vmd vhi vvn d dt n1 cc n1,
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1051
and confusion, and misery, that is in the world:
and confusion, and misery, that is in the world:
cc n1, cc n1, cst vbz p-acp dt n1:
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1052
And we are as certain that he doth not hinder it, (but by forbidding it,
And we Are as certain that he does not hinder it, (but by forbidding it,
cc pns12 vbr a-acp j cst pns31 vdz xx vvi pn31, (cc-acp p-acp vvg pn31,
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1053
and giving men means against it): And we are certain that he is Just, and Good, and Wise in all;
and giving men means against it): And we Are certain that he is Just, and Good, and Wise in all;
cc vvg n2 n2 p-acp pn31): cc pns12 vbr j cst pns31 vbz j, cc j, cc j p-acp d;
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1054
and not bound to hinder it: And what his Reasons are, you may better know hereafter:
and not bound to hinder it: And what his Reasons Are, you may better know hereafter:
cc xx vvn pc-acp vvi pn31: cc q-crq po31 n2 vbr, pn22 vmb av-jc vvi av:
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1055
In the mean time, you had been better have looked to your own Duty. The eight and twentieth Excuse.
In the mean time, you had been better have looked to your own Duty. The eight and twentieth Excuse.
p-acp dt j n1, pn22 vhd vbn av-jc vhi vvn p-acp po22 d n1. dt crd cc ord vvb.
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1056
How could I be saved if Christ did not dye for me? He dyed but for his Elect: How could I be saved if christ did not die for me? He died but for his Elect:
q-crq vmd pns11 vbi vvn cs np1 vdd xx vvi p-acp pno11? pns31 vvd p-acp p-acp po31 n1:
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1057
and none could be saved without his Death. and none could be saved without his Death.
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1058
Answ. He did dye for you, and for more than his Elect, though he Absolutely purposed only their salvation.Answer He did die for you, and for more than his Elect, though he Absolutely purposed only their salvation.
np1 pns31 vdd vvi p-acp pn22, cc p-acp dc cs po31 n1, cs pns31 av-j vvd av-j po32 n1.
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1059
Your sins crucified him, and your debt lay upon him;
Your Sins Crucified him, and your debt lay upon him;
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and he so far ransomed you, that nothing but your wilful refusal of the benefits could have condemned you. The nine and twentieth Excuse.
and he so Far ransomed you, that nothing but your wilful refusal of the benefits could have condemned you. The nine and twentieth Excuse.
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It was Adams sin that brought me into this Depravedness of will, which I can neither cure, nor could prevent. It was Adams sin that brought me into this Depravedness of will, which I can neither cure, nor could prevent.
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Answ. 1. If Adam cast away his holiness, he could no more convey that to us which he cast away,Answer 1. If Adam cast away his holiness, he could no more convey that to us which he cast away,
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then a Nobleman that is a Traytor, can convey his lost Inheritance or Honours to his son.
then a Nobleman that is a Traitor, can convey his lost Inheritance or Honours to his son.
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2. You perish not only for your Original sin, but for Rejecting the Recovering mercy of the Redeemer:
2. You perish not only for your Original since, but for Rejecting the Recovering mercy of the Redeemer:
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you might have had Christ and Life in him, for the Accepting. The thirtieth Excuse. God will require no more than •e gives.
you might have had christ and Life in him, for the Accepting. The thirtieth Excuse. God will require no more than •e gives.
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He gave me not Grace to Repent and Believe, and without his gifts I could not have it. He gave me not Grace to repent and Believe, and without his Gifts I could not have it.
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Answ. 1. God will justly require more than he giveth; that is, The improvement of his G•fts, as Mat. 25. shews.Answer 1. God will justly require more than he gives; that is, The improvement of his G•fts, as Mathew 25. shows.
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He gave Adam but a Power to persevere, and not Actual perseverance : Yet did he justly punish him for want of the Act;
He gave Adam but a Power to persevere, and not Actual perseverance: Yet did he justly Punish him for want of the Act;
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even for not using by his own will, the Power which he had given him.
even for not using by his own will, the Power which he had given him.
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2. It is long of your self if God did not give you Grace to Believe:
2. It is long of your self if God did not give you Grace to Believe:
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It was because you wilfully refused some preparatory Grace.
It was Because you wilfully refused Some preparatory Grace.
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Christ found you at a great distance from him, and he gave you Grace sufficient, to have brought you neerer to him than you were;
christ found you At a great distance from him, and he gave you Grace sufficient, to have brought you nearer to him than you were;
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you had grace sufficient to have made you better than you were, and restrained many sins,
you had grace sufficient to have made you better than you were, and restrained many Sins,
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and brought you to the means when you turned your back on them:
and brought you to the means when you turned your back on them:
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Though this were n•t sufficient to cause you to Believe, it, was sufficient to have brought you neerer to Believing ;
Though this were n•t sufficient to cause you to Believe, it, was sufficient to have brought you nearer to Believing;
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and through your own wilfulness, became not Effectual :
and through your own wilfulness, became not Effectual:
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Even as Adam had sufficient grace to have stood, which was not Effectual. So that you had not only Christ offered to you,
Even as Adam had sufficient grace to have stood, which was not Effectual. So that you had not only christ offered to you,
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if you would but Accept him;
if you would but Accept him;
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but you had daily and precious helps and means, to have cured your wills, and caused you to Accept him:
but you had daily and precious helps and means, to have cured your wills, and caused you to Accept him:
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for neglect of which, and so for not believing, and so for all your other sins, you Justly perish. The one and thirtieth Excuse.
for neglect of which, and so for not believing, and so for all your other Sins, you Justly perish. The one and thirtieth Excuse.
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1081
Alas man is a worm, a dry leaf, Job 13.25 a silly foolish creature: and therefore his Actions be not regardable, Alas man is a worm, a dry leaf, Job 13.25 a silly foolish creature: and Therefore his Actions be not regardable,
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nor deserve so great a punishment. Answ. Though he be a worm, and as nothing to God, and foolish by sin,nor deserve so great a punishment. Answer Though he be a worm, and as nothing to God, and foolish by since,
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yet is he naturally so noble a creature, that the Image of God was on him, Gen. 1.26. and 5.1. Jam. 3.9 ▪ and the world made his servants, and Angels his attendants Heb. 1.14. so noble, that Christ dyed for him, God takes special care of him;
yet is he naturally so noble a creature, that the Image of God was on him, Gen. 1.26. and 5.1. Jam. 3.9 ▪ and the world made his Servants, and Angels his attendants Hebrew 1.14. so noble, that christ died for him, God Takes special care of him;
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1084
He is capable of knowing and enjoying God; and heaven is not thought too good for him if he will obey.
He is capable of knowing and enjoying God; and heaven is not Thought too good for him if he will obey.
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And he that is capable of so great Good, must be capable of as great Evil,
And he that is capable of so great Good, must be capable of as great Evil,
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1086
and his waies not to be so overlooked by that God that hath undertaken to be his Governor:
and his ways not to be so overlooked by that God that hath undertaken to be his Governor:
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1087
When it tendeth to Infidelity, the Devil will teach you to Debase man, even lower than God would do. The two and thirtieth Excuse. Sin is no Being:
When it tendeth to Infidelity, the devil will teach you to Debase man, even lower than God would do. The two and thirtieth Excuse. since is no Being:
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1088
and shall men be damned for that which is nothing ? Answ. 1. It is such a mode as deformeth Gods creature.and shall men be damned for that which is nothing? Answer 1. It is such a mode as deformeth God's creature.
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1089
It is a moral Being, It is a Relation of our actions and hearts to Gods will and Law.
It is a moral Being, It is a Relation of our actions and hearts to God's will and Law.
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1090
2. They that say, sin is nothing, say Pain and Loss is nothing too. You shall therefore be paid with one nothing for another.
2. They that say, since is nothing, say Pain and Loss is nothing too. You shall Therefore be paid with one nothing for Another.
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1091
Make light of your misery, and say, It is nothing, as you did of your sin.
Make Light of your misery, and say, It is nothing, as you did of your since.
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3. Will you take this for a good Excuse from your children or servants, if they abuse you? Or from a Thief or Murderer? shall he escape by telling the Judge that his sin was Nothing ? Or rather have death, which is nothing,
3. Will you take this for a good Excuse from your children or Servants, if they abuse you? Or from a Thief or Murderer? shall he escape by telling the Judge that his since was Nothing? Or rather have death, which is nothing,
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as the just Reward of it? The three and thirtieth Excuse. But sin is a Transient thing.
as the just Reward of it? The three and thirtieth Excuse. But since is a Transient thing.
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1094
At least it doth God no harm, and therefore why should he do us so much harm for it. At least it does God no harm, and Therefore why should he do us so much harm for it.
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1095
Answ. 1. It hurts not God, because he is above hurt:Answer 1. It hurts not God, Because he is above hurt:
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1096
No thanks to you, if he be out of your reach. 2. You may Wrong him, when you cannot Hurt him.
No thanks to you, if he be out of your reach. 2. You may Wrong him, when you cannot Hurt him.
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1097
And the wrong deserves as much as you can beare. If a Traytor endeavour the death of the Prince, in vain, his endeavour deserves death, though he never hurt him.
And the wrong deserves as much as you can bear. If a Traitor endeavour the death of the Prince, in vain, his endeavour deserves death, though he never hurt him.
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1098
You despise Gods Law and Authority; you cause the Blaspheming of his name, Rom. 2.24. He calls it A pressing him as a Cart is pressed with sheaves, Amos 2.13. and a grieving of him.
You despise God's Law and authority; you cause the Blaspheming of his name, Rom. 2.24. He calls it A pressing him as a Cart is pressed with sheaves, Amos 2.13. and a grieving of him.
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3. And you wrong his Image, his Church, the publike good, and the souls of others. The four and thirtieth Excuse.
3. And you wrong his Image, his Church, the public good, and the Souls of Others. The four and thirtieth Excuse.
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1100
But Gods nature is so Good and Merciful, that sure he will not damn his own creature. But God's nature is so Good and Merciful, that sure he will not damn his own creature.
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1101
Answ. 1. A merciful Judge will hang a man for a fault against man: By proportion then what is due for sin against God?Answer 1. A merciful Judge will hang a man for a fault against man: By proportion then what is due for since against God?
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1102
2. All the death and calamity which you see in the world, comes from the anger of this merciful God:
2. All the death and calamity which you see in the world, comes from the anger of this merciful God:
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1103
why then may not future misery come from it? 3. God knoweth his own mercy better then you do;
why then may not future misery come from it? 3. God Knoweth his own mercy better then you do;
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1104
and he hath told you how far it shall extend. 4. He is infinitly merciful; but it is to the Heirs of mercy:
and he hath told you how Far it shall extend. 4. He is infinitely merciful; but it is to the Heirs of mercy:
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Not to the final Rejecters of his mercy.
Not to the final Rejecters of his mercy.
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5. Hath not God been merciful to thee, in bearing with thee so long, and offering thee Grace in the blood of Christ, till thou didst wilfully reject it? Thou wilt confess to thy everlasting wo that •od was merciful;
5. Hath not God been merciful to thee, in bearing with thee so long, and offering thee Grace in the blood of christ, till thou didst wilfully reject it? Thou wilt confess to thy everlasting woe that •od was merciful;
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1107
Had he not been so merciful, thou wouldst not have been so miserable for rejecting it. The five and thirtieth Excuse.
Had he not been so merciful, thou Wouldst not have been so miserable for rejecting it. The five and thirtieth Excuse.
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1108
I would not so Torment mine enemy my self. Answ. No reason you should.I would not so Torment mine enemy my self. Answer No reason you should.
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1109
Is it all one to wrong you, and to wrong the God of Heaven? God is the only Judge of his own wrongs. The six and thirtieth Excuse.
Is it all one to wrong you, and to wrong the God of Heaven? God is the only Judge of his own wrongs. The six and thirtieth Excuse.
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1110
All men are sinners; and I was but a sinner. Answ. All were not Impenitent, Unbelieving, Rebellious sinners;All men Are Sinners; and I was but a sinner. Answer All were not Impenitent, Unbelieving, Rebellious Sinners;
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and therefore all are not unpardoned condemned sinners. All did not live after the flesh, and refuse to the last, to be converted, as you did.
and Therefore all Are not unpardoned condemned Sinners. All did not live After the Flesh, and refuse to the last, to be converted, as you did.
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God will teach you better to difference between sinners and sinners. The seven and thirtieth Excuse.
God will teach you better to difference between Sinners and Sinners. The seven and thirtieth Excuse.
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1113
But if Christ have satisfied for my sins, and dyed for me, then how can I justly suffer for the same sins? will God punish one sin twice? But if christ have satisfied for my Sins, and died for me, then how can I justly suffer for the same Sins? will God Punish one since twice?
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1114
Answ. 1. Christ suffered for man in the Nature of man; but not in your person, nor you in him:Answer 1. christ suffered for man in the Nature of man; but not in your person, nor you in him:
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1115
It was not you that provided the price, but God himself; Christ was not mans Delegate in satisfying, and therefore received not his Instructions from us,
It was not you that provided the price, but God himself; christ was not men Delegate in satisfying, and Therefore received not his Instructions from us,
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1116
nor did it on our terms, but his own. It was not the same thing which the Law threatned, that Christ underwent:
nor did it on our terms, but his own. It was not the same thing which the Law threatened, that christ underwent:
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for that was the Damnation of the sinner himself:
for that was the Damnation of the sinner himself:
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and not the suffering of another for him, it cannot therefore be yours, but on Christs own terms.
and not the suffering of Another for him, it cannot Therefore be yours, but on Christ own terms.
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He dyed for thy sin, but with this intent, that for all that, if thou Refuse him, thou shalt dye thy self.
He died for thy since, but with this intent, that for all that, if thou Refuse him, thou shalt die thy self.
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1120
It is therefore no wrong to thee to dye, for it was not thou that dyedst before:
It is Therefore no wrong to thee to die, for it was not thou that dyedst before:
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And Christ will take it for no wrong to him: For he will Judge thee to that Death.
And christ will take it for no wrong to him: For he will Judge thee to that Death.
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1122
It is for refusing a Christ that dyed for thee, that thou must perish for ever. The eight and thirtieth Excuse.
It is for refusing a christ that died for thee, that thou must perish for ever. The eight and thirtieth Excuse.
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But I did not Refuse Christ. I believed a•d trusted in him to the l•st; and Repented of my sins, though I sometime was overtaken with them. But I did not Refuse christ. I believed a•d trusted in him to the l•st; and Repented of my Sins, though I sometime was overtaken with them.
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Answ. Had this been True, thy sin would not have condemned thee. But there is no mocking God.Answer Had this been True, thy since would not have condemned thee. But there is no mocking God.
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He will shew thee then thy naked heart, and convince thousands that thought they Believed and Repented, that indeed they did not.
He will show thee then thy naked heart, and convince thousands that Thought they Believed and Repented, that indeed they did not.
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By thy works also will this be discovered, that is, by the main bent and scope of thy life, as Matth. 25. throughout; and Jam. 2. The nine and thirtieth Excuse. I did many Good Works;
By thy works also will this be discovered, that is, by the main bent and scope of thy life, as Matthew 25. throughout; and Jam. 2. The nine and thirtieth Excuse. I did many Good Works;
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and I hope God will set those against my evil works. and I hope God will Set those against my evil works.
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Answ. Thy good works were thy sins, because indeed they were not good, being not done in sincerity of heart for God.Answer Thy good works were thy Sins, Because indeed they were not good, being not done in sincerity of heart for God.
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The best mans works have some infirmity, which nothing can cleanse but the blood of Christ, which thou hast made light of,
The best men works have Some infirmity, which nothing can cleanse but the blood of christ, which thou hast made Light of,
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and therefore hast no part in.
and Therefore hast no part in.
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If all thy life had been spent in perfect works except one day, they would not make satisfaction for the sins of that day;
If all thy life had been spent in perfect works except one day, they would not make satisfaction for the Sins of that day;
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For they are but part of thy Duty.
For they Are but part of thy Duty.
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Wo to him that hath no better a Saviour at Judgement, then his own good works. The fourtieth Excuse.
Woe to him that hath no better a Saviour At Judgement, then his own good works. The Fortieth Excuse.
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I lived in poverty and misery on earth, and therefore I hope I have had my suffering here, I lived in poverty and misery on earth, and Therefore I hope I have had my suffering Here,
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and shall not suffer in this world, and another too. and shall not suffer in this world, and Another too.
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Answ. 1. By that Rule all poor men, and murderers, and thieves that are tormented and hanged, should be saved.Answer 1. By that Rule all poor men, and murderers, and thieves that Are tormented and hanged, should be saved.
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But as Godlyness hath the promise of this life and that to come, so Impenitency and Wickedness hath the Threatning of this life, and that to come.
But as Godliness hath the promise of this life and that to come, so Impenitency and Wickedness hath the Threatening of this life, and that to come.
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2. The Devils and the damned have suffered much more than you already: and yet they are never the neerer a deliverance.
2. The Devils and the damned have suffered much more than you already: and yet they Are never the nearer a deliverance.
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When thou hast, suffered ten thousand years, thy pain will be never the neerer an end.
When thou hast, suffered ten thousand Years, thy pain will be never the nearer an end.
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How then can a little misery on earth prevent it? Alas poor soul, these are but the foretasts and beginnings of thy sorrow.
How then can a little misery on earth prevent it? Alas poor soul, these Are but the foretastes and beginnings of thy sorrow.
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Nothing but pardon through the blood of Christ could have prevented thy Condemnation, and that thou rejectedst by Infidelity and Impenitency:
Nothing but pardon through the blood of christ could have prevented thy Condemnation, and that thou rejectedst by Infidelity and Impenitency:
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His sufferings would have saved thee, if thou hadst not Refused him: But all thine own sufferings will yield thee no Relief.His sufferings would have saved thee, if thou Hadst not Refused him: But all thine own sufferings will yield thee no Relief.
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So much for the answering of the Vain Excuses which poor sinners are ready to make for themselves.
So much for the answering of the Vain Excuses which poor Sinners Are ready to make for themselves.
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Wherein I have been so large, as that this part I confess is disproportionable to the rest:
Wherein I have been so large, as that this part I confess is disproportionable to the rest:
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but it was for these two Reasons. 1. That poor careless souls might see the vanity of such Defences;
but it was for these two Reasons. 1. That poor careless Souls might see the vanity of such Defences;
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and consider, if such a worm as I can easily confute them, how easily and how terribly will they be all answered by their Judge?
and Consider, if such a worm as I can Easily confute them, how Easily and how terribly will they be all answered by their Judge?
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2. I did it the rather, that godly Christians might the better understand how to deal with these vain Excuses when they meet with them;
2. I did it the rather, that godly Christians might the better understand how to deal with these vain Excuses when they meet with them;
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which will be daily, if they deal with men in this sad Condition.
which will be daily, if they deal with men in this sad Condition.
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X. WE have done with that part of the Judgement which consisteth in the exploration or tryal of the cause:
X. WE have done with that part of the Judgement which Consisteth in the exploration or trial of the cause:
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we now come to that which is the Conclusion and Consummation of all: and that is, to shew you, What the Sentence will be, and on whom ?
we now come to that which is the Conclusion and Consummation of all: and that is, to show you, What the Sentence will be, and on whom?
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And for this, we must go strait to the word of God for our light, it being impossible for any man to have any particular knowledge of it,
And for this, we must go strait to the word of God for our Light, it being impossible for any man to have any particular knowledge of it,
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if Christ had not there revealed it unto us.
if christ had not there revealed it unto us.
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Indeed almost all the world do acknowledge a life after this, where it shall go well with the good, and ill with the bad.
Indeed almost all the world do acknowledge a life After this, where it shall go well with the good, and ill with the bad.
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But who shall be then accounted Righteous, and who Ʋnrighteous, and on what terms and grounds, by whom they shall be Judged,
But who shall be then accounted Righteous, and who Ʋnrighteous, and on what terms and grounds, by whom they shall be Judged,
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and to what Condition, they know not.
and to what Condition, they know not.
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The Sentence in Judgement will be, 1. Either on those that never had means to know Christ. 2. Or on those that had.
The Sentence in Judgement will be, 1. Either on those that never had means to know christ. 2. Or on those that had.
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1. For the former, as it less concerneth us to enquire of their case, so is it more obscurely revealed to us in the Scripture.
1. For the former, as it less concerns us to inquire of their case, so is it more obscurely revealed to us in the Scripture.
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•t is certain that they shall be Judged according to their Use of the means which they had, Rom. 2.11, 12, 13, 14, 15, 16. and the Talents which they received, Mat. 25. But that it ever falleth out that he that hath but the One Talent of natural helps doth improve it to salvation,
•t is certain that they shall be Judged according to their Use of the means which they had, Rom. 2.11, 12, 13, 14, 15, 16. and the Talents which they received, Mathew 25. But that it ever falls out that he that hath but the One Talon of natural helps does improve it to salvation,
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or that ever they who knew not Christ, are Justified and saved without that knowledge (being at age and use of reason) I find not in the Scriptures.
or that ever they who knew not christ, Are Justified and saved without that knowledge (being At age and use of reason) I find not in the Scriptures.
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I find indeed, that [ As many as have sinned without Law, shall also perish without Law:
I find indeed, that [ As many as have sinned without Law, shall also perish without Law:
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and as many as have sinned in the Law, shall be Judged by the Law, Rom. 2.12.
and as many as have sinned in the Law, shall be Judged by the Law, Rom. 2.12.
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But not that any are justified by the works of nature, such as are here said to be without Law. I find also, that [ They have the work of the Law written in their hearts, their conscience also bearing witness,
But not that any Are justified by the works of nature, such as Are Here said to be without Law. I find also, that [ They have the work of the Law written in their hearts, their conscience also bearing witness,
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and their Thoughts the mean while Accusing, or else Excusing one another, in the day when God shall Judge the secrets of men, by Jesus Christ, according to the Gospel ] Rom. 2.15, 16. And I believe it is a just Excuse, and not an unjust which is here meant.
and their Thoughts the mean while Accusing, or Else Excusing one Another, in the day when God shall Judge the secrets of men, by jesus christ, according to the Gospel ] Rom. 2.15, 16. And I believe it is a just Excuse, and not an unjust which is Here meant.
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But it will be but an Excuse so far as they were guiltless ▪ and that will be but in tanto, and not in toto, in part only;
But it will be but an Excuse so Far as they were guiltless ▪ and that will be but in tanto, and not in toto, in part only;
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and so not a full Justification. A Heathens conscience may excuse him from those sins which he was never guilty of; but not from all. But no more of them.
and so not a full Justification. A heathens conscience may excuse him from those Sins which he was never guilty of; but not from all. But no more of them.
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2. The case of those that have had the Gospel, is more plainly opened to us in Gods word.
2. The case of those that have had the Gospel, is more plainly opened to us in God's word.
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Their Sentence is opened in many places of Scripture, but most fully in Matth. 25. whence we will now collect it.
Their Sentence is opened in many places of Scripture, but most Fully in Matthew 25. whence we will now collect it.
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There we find that Jesus Christ the Redeemer, as King of the world, shall sit in Judgement on all men at the last;
There we find that jesus christ the Redeemer, as King of the world, shall fit in Judgement on all men At the last;
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and shall separate them one from another, as a Shepherd divideth the Sheep from the Goats,
and shall separate them one from Another, as a Shepherd divides the Sheep from the Goats,
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and so shall pass the final Sentence. This Sentence is twofold, according to the different Condition of them that are Judged.
and so shall pass the final Sentence. This Sentence is twofold, according to the different Condition of them that Are Judged.
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To them on the right hand, there is a Sentence of Justification, and Adjudication to everlasting glory;
To them on the right hand, there is a Sentence of Justification, and Adjudication to everlasting glory;
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To them on the left hand, here is a Sentence of Condemnation to everlasting Punishment. The Sentence on each of these containeth, both the state which they are Judged to,
To them on the left hand, Here is a Sentence of Condemnation to everlasting Punishment. The Sentence on each of these Containeth, both the state which they Are Judged to,
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and the reason or cause of the Judgement to that state.
and the reason or cause of the Judgement to that state.
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1174
For as God will not Judge any to Life or Death, without just cause, so he will publish this cause in his sentence,
For as God will not Judge any to Life or Death, without just cause, so he will publish this cause in his sentence,
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1175
as it is the manner of Judges to do; If you say, Christ will not use a voice ;
as it is the manner of Judges to do; If you say, christ will not use a voice;
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1176
Let it satisfie, that though we know not the manner, yet if he do it but by mental discovery,
Let it satisfy, that though we know not the manner, yet if he do it but by mental discovery,
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as he shews men what shall everlastingly befall them, so he will shew them why it shall so befall them.
as he shows men what shall everlastingly befall them, so he will show them why it shall so befall them.
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1. The Sentence on them on the Right hand, will contain, 1. Their Justification and Adjudication to Blessedness, and that both as generally denominated,
1. The Sentence on them on the Right hand, will contain, 1. Their Justification and Adjudication to Blessedness, and that both as generally denominated,
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& as particularly determined and described. 2. And the cause of this Judgement.
& as particularly determined and described. 2. And the cause of this Judgement.
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1. In general they shall be pronounced Blessed. Satan would have had them cursed and miserable;
1. In general they shall be pronounced Blessed. Satan would have had them cursed and miserable;
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1181
the Law did curse them to misery;
the Law did curse them to misery;
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1182
Many a fearful thought hath possessed their own brests, lest they should prove at last accursed and miserable;
Many a fearful Thought hath possessed their own breasts, lest they should prove At last accursed and miserable;
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1183
But now they hear the contrary from their Judge. All the Promises in the Gospel could not perfectly overcome those their fears;
But now they hear the contrary from their Judge. All the Promises in the Gospel could not perfectly overcome those their fears;
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1184
all the comfortable words of the Ministers of the Gospel could not perfectly subdue them; all the tender mercies of God in Christ did not perfectly subdue them;
all the comfortable words of the Ministers of the Gospel could not perfectly subdue them; all the tender Mercies of God in christ did not perfectly subdue them;
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But now they are vanquished all for ever.
But now they Are vanquished all for ever.
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He that once hath heard his Redeemer in Judgement call him Blessed, will never fear being Cursed more.
He that once hath herd his Redeemer in Judgement call him Blessed, will never Fear being Cursed more.
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For he that Christ Blesseth, shall be Blessed indeed.
For he that christ Blesses, shall be Blessed indeed.
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The Description of their Blessedness followeth, Come inherit the Kingdom prepared for you from the foundation of the world.
The Description of their Blessedness follows, Come inherit the Kingdom prepared for you from the Foundation of the world.
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And also they are called Blessed Of the Father. Here is the fountain of their Blessedness;
And also they Are called Blessed Of the Father. Here is the fountain of their Blessedness;
cc av pns32 vbr vvn j-vvn pp-f dt n1. av vbz dt n1 pp-f po32 n1;
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The Father, and the state of their blessedness in Being the Fathers:
The Father, and the state of their blessedness in Being the Father's:
dt n1, cc dt n1 pp-f po32 n1 p-acp vbg dt n2:
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For I suppose they are called the Blessed of the Father, both because the Father Blesseth them, that is, makes them Happy,
For I suppose they Are called the Blessed of the Father, both Because the Father Blesses them, that is, makes them Happy,
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and because these blessed ones are the Fathers own. And so Christ will publish it to the world in Judgement, that he came to glorifie the Father,
and Because these blessed ones Are the Father's own. And so christ will publish it to the world in Judgement, that he Come to Glorify the Father,
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and will proclaim him the Principal Efficient and Ultimate end of his work of Redemption,
and will proclaim him the Principal Efficient and Ultimate end of his work of Redemption,
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and the blessedness of his Saints, and that himself is (as Mediator) but the way to the Father.
and the blessedness of his Saints, and that himself is (as Mediator) but the Way to the Father.
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It is the Father that prepared the Kingdom for them, and from the foundation of the world, prepared it:
It is the Father that prepared the Kingdom for them, and from the Foundation of the world, prepared it:
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Both for [ them ] as chosen ones, and for them as future Believers, and Righteous ones.
Both for [ them ] as chosen ones, and for them as future Believers, and Righteous ones.
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It is called a Kingdom, partly in respect to God the King, in whose glory we shall partake in our places:
It is called a Kingdom, partly in respect to God the King, in whose glory we shall partake in our places:
pn31 vbz vvn dt n1, av p-acp n1 p-acp np1 dt n1, p-acp rg-crq n1 pns12 vmb vvi p-acp po12 n2:
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and partly Metaphorically from the Dignity of our Condition. For so it is that our selves are said to be made Kings, Rev. 1.6. and 5.1. 1 Pet. 2.9. and not that we are properly Kings, for then we must have subjects who must be Governed by us.
and partly Metaphorically from the Dignity of our Condition. For so it is that our selves Are said to be made Kings, Rev. 1.6. and 5.1. 1 Pet. 2.9. and not that we Are properly Kings, for then we must have subject's who must be Governed by us.
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Thus we see their Blessedness in the Fountain, end and state of Dignity: As to the Receptive Act on their part, it is expressed by two words;
Thus we see their Blessedness in the Fountain, end and state of Dignity: As to the Receptive Act on their part, it is expressed by two words;
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one signifying their first entrance on it, Come : the other their Possession, Inheritance :
one signifying their First Entrance on it, Come: the other their Possession, Inheritance:
pi vvg po32 ord n1 p-acp pn31, vvb: dt n-jn po32 n1, n1:
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that is, possess it as given by the Father, and Redeemed by the Son, and hold it in this Tenure for ever.
that is, possess it as given by the Father, and Redeemed by the Son, and hold it in this Tenure for ever.
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The true Believer was convinced in this life, that indeed there was no true Blessedness, but this enjoyment of God in the Kingdom of heaven.
The true Believer was convinced in this life, that indeed there was no true Blessedness, but this enjoyment of God in the Kingdom of heaven.
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The Lord revealed this to his heart by his Word and Spirit:
The Lord revealed this to his heart by his Word and Spirit:
dt n1 vvd d p-acp po31 n1 p-acp po31 n1 cc n1:
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And therefore he contemned the seeming Happiness on earth, and laid up for himself a Treasure in heaven,
And Therefore he contemned the seeming Happiness on earth, and laid up for himself a Treasure in heaven,
cc av pns31 vvd dt j-vvg n1 p-acp n1, cc vvd a-acp p-acp px31 dt n1 p-acp n1,
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and made him friends with the Mammon of unrighteousness, and ventured all his hopes in this Vessel.
and made him Friends with the Mammon of unrighteousness, and ventured all his hope's in this Vessel.
cc vvd pno31 n2 p-acp dt np1 pp-f n1, cc vvd d po31 n2 p-acp d n1.
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And now he findeth the wisdom of that choice in a rich return ▪ God made him so wise a Merchant as to sell All for this Pearl of greatest price:
And now he finds the Wisdom of that choice in a rich return ▪ God made him so wise a Merchant as to fell All for this Pearl of greatest price:
cc av pns31 vvz dt n1 pp-f d n1 p-acp dt j n1 ▪ np1 vvd pno31 av j dt n1 c-acp pc-acp vvi d p-acp d n1 pp-f js n1:
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and therefore now he shall find the gain. As there Is no other true Happiness, but God in glory;
and Therefore now he shall find the gain. As there Is no other true Happiness, but God in glory;
cc av av pns31 vmb vvi dt n1. p-acp a-acp vbz dx j-jn j n1, cc-acp np1 p-acp n1;
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so is there nothing more suitable and welcome to the true Believer.
so is there nothing more suitable and welcome to the true Believer.
av vbz pc-acp pix dc j cc j-jn p-acp dt j n1.
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O how welcome will the face of that God be, whom he loved, whom he sought, whom he longed and waited for!
O how welcome will the face of that God be, whom he loved, whom he sought, whom he longed and waited for!
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How welcome will that Kingdom be which he lived in Hope of! which he parted with All for!
How welcome will that Kingdom be which he lived in Hope of! which he parted with All for!
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and suffered for ▪ in the flesh!
and suffered for ▪ in the Flesh!
cc vvn p-acp ▪ p-acp dt n1!
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How glad will he be to see the Blessed face of his Redeemer, who by his manifold Grace hath brought h•m unto this!
How glad will he be to see the Blessed face of his Redeemer, who by his manifold Grace hath brought h•m unto this!
q-crq j vmb pns31 vbi pc-acp vvi dt j-vvn n1 pp-f po31 n1, r-crq p-acp po31 j n1 vhz vvn n1 p-acp d!
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I leave the believing soul to think of it, and to make it the daily matter of his Delightful Meditation.
I leave the believing soul to think of it, and to make it the daily matter of his Delightful Meditation.
pns11 vvb dt j-vvg n1 pc-acp vvi pp-f pn31, cc pc-acp vvi pn31 dt j n1 pp-f po31 j n1.
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What an unconceivable Joy in one moment, this Sentence of Christ will fill his soul with.
What an unconceivable Joy in one moment, this Sentence of christ will fill his soul with.
q-crq dt j n1 p-acp crd n1, d n1 pp-f np1 vmb vvi po31 n1 p-acp.
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Undoubtedly it is now quite past our comprehension: though our imperfect forethoughts of it may well make our lives a continual Feast.
Undoubtedly it is now quite passed our comprehension: though our imperfect forethoughts of it may well make our lives a continual Feast.
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Were it but our Justification from the Accusations of Satan, who would have us Condemned either as sinners in general,
Were it but our Justification from the Accusations of Satan, who would have us Condemned either as Sinners in general,
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or as Impenitent, Unbelieving Rebels, against him that Redeemed us, in special, it would lift up the heads of the Saints in that day:
or as Impenitent, Unbelieving Rebels, against him that Redeemed us, in special, it would lift up the Heads of the Saints in that day:
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After all the fears of our own hearts, and the slanderous Accusations of Satan and the world, That we were either Impenitent Infidels,
After all the fears of our own hearts, and the slanderous Accusations of Satan and the world, That we were either Impenitent Infidels,
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or Hypocrites, Christ will then Justifie us and pronounce us Righteous. So much for the Condition to which they are Judged.
or Hypocrites, christ will then Justify us and pronounce us Righteous. So much for the Condition to which they Are Judged.
cc n2, np1 vmb av vvi pno12 cc vvb pno12 j. av av-d c-acp dt n1 p-acp r-crq pns32 vbr vvn.
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2. The Reason or Cause of this Justification of the Saints, is given us ▪ both 1. In a general denomination,
2. The Reason or Cause of this Justification of the Saints, is given us ▪ both 1. In a general denomination,
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and 2. In a particular Description. 1. In General, it is because they were Righteous, as is evident, Mat. 25.46. The righteous shall go into life Everlasting.
and 2. In a particular Description. 1. In General, it is Because they were Righteous, as is evident, Mathew 25.46. The righteous shall go into life Everlasting.
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And indeed it is the business of every just Judge, to justifie the righteous, and condemn the unrighteous.
And indeed it is the business of every just Judge, to justify the righteous, and condemn the unrighteous.
cc av pn31 vbz dt n1 pp-f d j n1, pc-acp vvi dt j, cc vvi dt j.
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And shall not the Judge of all the earth judge righteously? Gen. 18.25. God makes men Righteous, before he Judges them so:
And shall not the Judge of all the earth judge righteously? Gen. 18.25. God makes men Righteous, before he Judges them so:
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and Judgeth them Righteous Because they are so.
and Judgeth them Righteous Because they Are so.
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He that abominateth that man who saith to the Righteous, thou art wicked, or to the wicked, thou art Righteous, who Justifieth the wicked,
He that abominateth that man who Says to the Righteous, thou art wicked, or to the wicked, thou art Righteous, who Justifieth the wicked,
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and Condemneth the Righteous, will certainly never do so himself.
and Condemneth the Righteous, will Certainly never do so himself.
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Indeed he will Justifie them that are sinners, but not against the Accusation they that are sinners :
Indeed he will Justify them that Are Sinners, but not against the Accusation they that Are Sinners:
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but against the Accusation, that they are guilty of Punishment for sin : but that is, because he first made them just;
but against the Accusation, that they Are guilty of Punishment for since: but that is, Because he First made them just;
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and so Justifiable, by pardoning their sin through the blood of Christ.
and so Justifiable, by pardoning their since through the blood of christ.
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And its true also, that he will Justifie those that were wicked, but not those that are wicked ;
And its true also, that he will Justify those that were wicked, but not those that Are wicked;
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But Judgement findeth them as Death leaveth them:
But Judgement finds them as Death Leaveth them:
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and he will not take them for wicked, that are sanctified and cleansed of their former wickedness.
and he will not take them for wicked, that Are sanctified and cleansed of their former wickedness.
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So that Christ will first pardon them, before he justifie them against the charge of being sinners in general:
So that christ will First pardon them, before he justify them against the charge of being Sinners in general:
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and he will first give men Faith, Repentance and new Obedience, before he will Justifie them against the charge of being Impenitent, Infidels or Hypocrites,
and he will First give men Faith, Repentance and new obedience, before he will Justify them against the charge of being Impenitent, Infidels or Hypocrites,
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and consequently unpardoned, and doubly guilty of damnation. This twofold righteousness, he will first Give men, and so constitute them Just;
and consequently unpardoned, and doubly guilty of damnation. This twofold righteousness, he will First Give men, and so constitute them Just;
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before he will Declare it, and Sentence them just.
before he will Declare it, and Sentence them just.
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2. The Reason of the Sentence, particularly Described, is from their Faith and •ove to Christ, expressed in their Obedience, self-denyal and forsaking all for him.
2. The Reason of the Sentence, particularly Described, is from their Faith and •ove to christ, expressed in their obedience, self-denial and forsaking all for him.
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For I was hungry and ye fed me; I was thirsty and ye gave me drink; For I was hungry and you fed me; I was thirsty and you gave me drink;
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I was a stranger and ye took me in: Naked and ye cloa•hed me: I was sick and ye visited me;
I was a stranger and you took me in: Naked and you cloa•hed me: I was sick and you visited me;
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I was in prison and ye came to me:
I was in prison and you Come to me:
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Verily I say unto you, inasmuch as ye have done it to one of the least of these my Brethren, ye have done it unto me, Mat. 25.35. to 41. Here is 1. The causal conjunction for. 2. And the Cause or Reason it self.Verily I say unto you, inasmuch as you have done it to one of the least of these my Brothers, you have done it unto me, Mathew 25.35. to 41. Here is 1. The causal conjunction for. 2. And the Cause or Reason it self.
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Concerning both which, Observe, 1. How it is that mans Obedience and self-denyal is The Reason and Cause of his Justification. 2. Why it is that God will have the Reason or Cause thus Declared in the Sentence. For the first;
Concerning both which, Observe, 1. How it is that men obedience and self-denial is The Reason and Cause of his Justification. 2. Why it is that God will have the Reason or Cause thus Declared in the Sentence. For the First;
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observe, that Its one thing to give a Reason of the Sentence, and another thing to express the Cause of the Benefit, Given us by the promise,
observe, that Its one thing to give a Reason of the Sentence, and Another thing to express the Cause of the Benefit, Given us by the promise,
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and Judged to us by the Sentence. Mans Obedience was no proper Cause why God did in this life Give pardon of sin to us, or a Right to glory:
and Judged to us by the Sentence. men obedience was no proper Cause why God did in this life Give pardon of since to us, or a Right to glory:
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much less, of his Giving Christ to dye for us.
much less, of his Giving christ to die for us.
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1246
And therefore as to our Constitutive Justification at our Conversion, we must not say or think that God doth Justifie us,
And Therefore as to our Constitutive Justification At our Conversion, we must not say or think that God does Justify us,
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For or Because of any works of our Obedience, Legal or Evangelical.
For or Because of any works of our obedience, Legal or Evangelical.
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But when God hath so Justified us, when he comes to give a Reason of his Sentence in Judgement, he may and will fetch that Reason, partly from our Obedience,
But when God hath so Justified us, when he comes to give a Reason of his Sentence in Judgement, he may and will fetch that Reason, partly from our obedience,
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or our performance of the Conditions of the New Covenant.
or our performance of the Conditions of the New Covenant.
cc po12 n1 pp-f dt n2 pp-f dt j n1.
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For as in this life, we had a Righteousness consisting in free pardon of all sin through the blood of Christ,
For as in this life, we had a Righteousness consisting in free pardon of all since through the blood of christ,
p-acp a-acp p-acp d n1, pns12 vhd dt n1 vvg p-acp j n1 pp-f d n1 p-acp dt n1 pp-f np1,
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and a Righteousness consisting in our personal performance of the Conditions of the promise which giveth that pardon, and continueth it to us:
and a Righteousness consisting in our personal performance of the Conditions of the promise which gives that pardon, and Continueth it to us:
cc dt n1 vvg p-acp po12 j n1 pp-f dt n2 pp-f dt n1 r-crq vvz d n1, cc vvz pn31 p-acp pno12:
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so at Judgement we shall accordingly be justified And as our Evangelical personal Righteousness, commonly called Inherent, was at first only in our Faith and Repentance, and Disposition to obey:
so At Judgement we shall accordingly be justified And as our Evangelical personal Righteousness, commonly called Inherent, was At First only in our Faith and Repentance, and Disposition to obey:
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but afterward in our Actual sincere Obedience, in which sense we are Constitutively Justified or made Righteous here by our works, in James his sense, Jam. 2.24. so accordingly a double Reason will be assigned of our sentential Justification;
but afterwards in our Actual sincere obedience, in which sense we Are Constitutively Justified or made Righteous Here by our works, in James his sense, Jam. 2.24. so accordingly a double Reason will be assigned of our sentential Justification;
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One from our pardon by Christs blood and merits; which will prove our Right to Impunity and to Glory.
One from our pardon by Christ blood and merits; which will prove our Right to Impunity and to Glory.
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The other from our own Faith and holy Obedience, which will prove our Right to that pardon through Christ,
The other from our own Faith and holy obedience, which will prove our Right to that pardon through christ,
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and to the free Gift of a Right to glory: and so this last is to be pleaded in subordination to the former.
and to the free Gift of a Right to glory: and so this last is to be pleaded in subordination to the former.
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For Christ is become the Author of Eternal salvation to all them that Obey him, Heb. 5 9. He therefore that will be saved, must have a Christ to save him as the Author,
For christ is become the Author of Eternal salvation to all them that Obey him, Hebrew 5 9. He Therefore that will be saved, must have a christ to save him as the Author,
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and an Obedience to that Christ, as the Condition of that salvation; and consequently both must be declared in the Judgement.
and an obedience to that christ, as the Condition of that salvation; and consequently both must be declared in the Judgement.
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The Reason why the Judge doth mention our Good works, rather then our Believing, may be because those holy self-denying expressions of Faith and Love to Christ, do contain or certainly imply Faith in them,
The Reason why the Judge does mention our Good works, rather then our Believing, may be Because those holy self-denying expressions of Faith and Love to christ, do contain or Certainly imply Faith in them,
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as the life of the tree is in the fruit: but faith doth contain our works of Obedience but only as their cause.
as the life of the tree is in the fruit: but faith does contain our works of obedience but only as their cause.
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These works also are a part of the personal Righteousness which is to be enquired after, that is, we shall not be judged righteous, meerly because we have Believed,
These works also Are a part of the personal Righteousness which is to be inquired After, that is, we shall not be judged righteous, merely Because we have Believed,
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but also because we have added to our Faith vertue;
but also Because we have added to our Faith virtue;
cc-acp av c-acp pns12 vhb vvn p-acp po12 n1 n1;
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and have improved our Talents, and have loved Christ to the hazard of all or his sake.
and have improved our Talents, and have loved christ to the hazard of all or his sake.
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For it is not only or principally for the goodness of the work considered in it self,
For it is not only or principally for the Goodness of the work considered in it self,
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or the good that is done by it to the poor:
or the good that is done by it to the poor:
cc dt j cst vbz vdn p-acp pn31 p-acp dt j:
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but it is as these works did express our Faith and Love to Christ, by doing him the most costly and hazardous service;
but it is as these works did express our Faith and Love to christ, by doing him the most costly and hazardous service;
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that by Faith we could see Christ in a poor beggar or a prisoner; and could love Christ in These better then our worldly goods or liberties;
that by Faith we could see christ in a poor beggar or a prisoner; and could love christ in These better then our worldly goods or Liberties;
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which we must part with or hazard by the works that are here mentioned.
which we must part with or hazard by the works that Are Here mentioned.
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2. The Reasons why Christ will so publikely Declare the personal righteousness of men, to be the Reason or Cause of his Justifying sentence, it is because It is the business of that day, not only to glorifie Gods meer Love and Mercy,
2. The Reasons why christ will so publicly Declare the personal righteousness of men, to be the Reason or Cause of his Justifying sentence, it is Because It is the business of that day, not only to Glorify God's mere Love and Mercy,
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but eminently to glorifie his Remunerative Justice;
but eminently to Glorify his Remunerative justice;
cc-acp av-j pc-acp vvi po31 j n1;
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and not only to express his love to the Elect as such, but to express his love to them as Faithful and Obedient, and such as have denyed all for Christ, and Loved God above all;
and not only to express his love to the Elect as such, but to express his love to them as Faithful and Obedient, and such as have denied all for christ, and Loved God above all;
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And to shew his justice to the men, and faithfulness in fulfilling all his promises, and also his holinss in the high estimation of the holiness of his people.
And to show his Justice to the men, and faithfulness in fulfilling all his promises, and also his holinss in the high estimation of the holiness of his people.
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I shall express this in the words of a Learned Divine (Dr Twiss, against Mr. Cotton, pag. 40.) Was there no more in Gods intention when he elected some,
I shall express this in the words of a Learned Divine (Dr Twiss, against Mr. Cotton, page. 40.) Was there no more in God's intention when he elected Some,
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then the manifestation of the riches of his glorious grace? Did not God purpose also to manifest the Glory of his Remunerative Justice? Is it not undenyable that God will bestow salvation on all his Elect (of ripe years) by way of reward and Crown of Righteousness, which God the Righteous Judge will give? 2 Tim. 4. 2 Thes. 1. It is great pitty this is not considered, as usually it is not:
then the manifestation of the riches of his glorious grace? Did not God purpose also to manifest the Glory of his Remunerative justice? Is it not undeniable that God will bestow salvation on all his Elect (of ripe Years) by Way of reward and Crown of Righteousness, which God the Righteous Judge will give? 2 Tim. 4. 2 Thebes 1. It is great pity this is not considered, as usually it is not:
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Especially for the momentous Consequence thereof in my Judgement. So far he.Especially for the momentous Consequence thereof in my Judgement. So Far he.
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So much of the Sentence of Justification which shall be passed by Christ at Judgement upon the Righteous.
So much of the Sentence of Justification which shall be passed by christ At Judgement upon the Righteous.
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2. We are next to consider of the Sentence of Condemnation which shall then by Christ be passed on the unrighteous.
2. We Are next to Consider of the Sentence of Condemnation which shall then by christ be passed on the unrighteous.
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Which is delivered to us by Christ, Mat. 25. in the same order as the former. This Sentence containeth;
Which is Delivered to us by christ, Mathew 25. in the same order as the former. This Sentence Containeth;
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1. The Condemnation it self. 2. The Reason or Cause of it.
1. The Condemnation it self. 2. The Reason or Cause of it.
crd dt n1 pn31 n1. crd dt n1 cc n1 pp-f pn31.
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The Condemnation expresseth the misery which they are judged to. 1. Generally, in the Denomination, Cursed. 2. Particularly by Description of their Cursed state.
The Condemnation Expresses the misery which they Are judged to. 1. Generally, in the Denomination, Cursed. 2. Particularly by Description of their Cursed state.
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To be cursed, is to be a People destinated and adjudged to utter unhappiness; to all kind of misery without remedy.
To be cursed, is to be a People destinated and adjudged to utter unhappiness; to all kind of misery without remedy.
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2. Their Cursed condition is described in the next words, Depart from me into Everlasting fire, prepared for the Devil and his Angels. 1. Depart !
2. Their Cursed condition is described in the next words, Depart from me into Everlasting fire, prepared for the devil and his Angels. 1. Depart!
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From whom? from the God that made them in his Image.
From whom? from the God that made them in his Image.
p-acp qo-crq? p-acp dt n1 cst vvd pno32 p-acp po31 n1.
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From the Redeemer that bought them by the price of his blood, and offered to save them freely,
From the Redeemer that bought them by the price of his blood, and offered to save them freely,
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for all their unworthyness, and many a time intreated them to Accept his offer that their souls might live.
for all their unworthiness, and many a time entreated them to Accept his offer that their Souls might live.
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From the Holy Ghost the Sanctifier and Comforter of the faithful, who strove with their hearts, till they quenched and expelled him. O sad Departing !
From the Holy Ghost the Sanctifier and Comforter of the faithful, who strove with their hearts, till they quenched and expelled him. O sad Departing!
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who would not then choose rather to Depart from all the friends he had in the world, and from any thing Imaginable;
who would not then choose rather to Depart from all the Friends he had in the world, and from any thing Imaginable;
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from his life, from himself, if it were possible, then from Christ? Depart! from what? why, from the presence of the Judge;
from his life, from himself, if it were possible, then from christ? Depart! from what? why, from the presence of the Judge;
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from all further Hopes of salvation for ever:
from all further Hope's of salvation for ever:
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from all possibility of ever being saved, and living in the joyful Inheritance of the Righteous. Depart !
from all possibility of ever being saved, and living in the joyful Inheritance of the Righteous. Depart!
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Not from Gods Essential presence, for that will be with them to their everlasting misery, but from the presence of his Grace, in that measure as they enjoyed it.
Not from God's Essential presence, for that will be with them to their everlasting misery, but from the presence of his Grace, in that measure as they enjoyed it.
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Depart! Not from your fleshly pleasures, and honours, and profits of the world: These were all gone and past already:Depart! Not from your fleshly pleasures, and honours, and profits of the world: These were all gone and passed already:
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and there was no further need to bid them Depart from these: Houses and Lands were gone ▪ Mirth and Recreations were gone.
and there was no further need to bid them Depart from these: Houses and Lands were gone ▪ Mirth and Recreations were gone.
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Their sweet morsels and cups were gone:
Their sweet morsels and cups were gone:
po32 j n2 cc n2 vbdr vvn:
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All the Honor that men could give them was gone, before they were set at Christs barr to be Judged.
All the Honour that men could give them was gone, before they were Set At Christ bar to be Judged.
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But from all expectations of ever enjoying these again, or ever tasting their former delights; from these they must Depart:
But from all Expectations of ever enjoying these again, or ever tasting their former delights; from these they must Depart:
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Not from their sin, for that will go with them:
Not from their since, for that will go with them:
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But the liberty of committing that part of it which was sweet to them, as Gluttony, Drunkenness, Whoredom, Idleness, and all Voluptuousness;
But the liberty of committing that part of it which was sweet to them, as Gluttony, drunkenness, Whoredom, Idleness, and all Voluptuousness;
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from these they must Depart. But this is Consequential: It is Christ and the Possibility of salvation, that they are Sentenced to Depart from.
from these they must Depart. But this is Consequential: It is christ and the Possibility of salvation, that they Are Sentenced to Depart from.
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But Whither must they Depart ? 1. Into fire. 2. Into that fire which was prepared for the Devil and his Angels. 3. Into everlasting fire.
But Whither must they Depart? 1. Into fire. 2. Into that fire which was prepared for the devil and his Angels. 3. Into everlasting fire.
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1. Not into a Purifying, but a Tormenting fire. Whether Elementary or not; whether properly or Metaphorically called sire, let us not vainly trouble our selves to enquire.
1. Not into a Purifying, but a Tormenting fire. Whither Elementary or not; whither properly or Metaphorically called sire, let us not vainly trouble our selves to inquire.
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It is enough to know, that as fire is one of the most grievous Tormentors of the flesh,
It is enough to know, that as fire is one of the most grievous Tormentors of the Flesh,
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so grievous will be those infernal Torments to the whole man, soul and body.
so grievous will be those infernal Torments to the Whole man, soul and body.
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Such as is most fitly represented to us under the notion of fire, and of burning. Its easie for a secure unbelieving soul to read and hear of it!
Such as is most fitly represented to us under the notion of fire, and of burning. Its easy for a secure unbelieving soul to read and hear of it!
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but woe, and ten thousand woes to them that must endure it.
but woe, and ten thousand woes to them that must endure it.
cc-acp n1, cc crd crd n2 p-acp pno32 cst vmb vvi pn31.
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In this life they had their good things, when it went harder as to the flesh with better men;
In this life they had their good things, when it went harder as to the Flesh with better men;
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but now they are tormented, when the Godly are comforted, as Luke 16.25. 2. But why is it called a fire prepared for the Devil and his Angels ? 1. What is this Divel that hath Angels? 2. Who are his Angels? 3. When was it prepared for them? 4. Was it not also prepared for wicked men? To these in order.
but now they Are tormented, when the Godly Are comforted, as Lycia 16.25. 2. But why is it called a fire prepared for the devil and his Angels? 1. What is this devil that hath Angels? 2. Who Are his Angels? 3. When was it prepared for them? 4. Was it not also prepared for wicked men? To these in order.
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1. It seems by many passages in Scripture, that there is an Order among Spirits, both Good and Bad;
1. It seems by many passages in Scripture, that there is an Order among Spirits, both Good and Bad;
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and that there is one Devil that is the Prince over the rest.
and that there is one devil that is the Prince over the rest.
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2. It seems therefore that its the rest of the evil Spirits, that are called his Angels. And some think that the wicked who served him in this life, shall be numbered with his Angels in the life to come.
2. It seems Therefore that its the rest of the evil Spirits, that Are called his Angels. And Some think that the wicked who served him in this life, shall be numbered with his Angels in the life to come.
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Indeed the Apostle calls him, The God of this world, 2 Cor. 4.4. as is ordinarily Judged by Expositors:
Indeed the Apostle calls him, The God of this world, 2 Cor. 4.4. as is ordinarily Judged by Expositors:
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and the Prince of the power of the Aire, the Spirit that now worketh in the children of disobedience, Eph. 2.2.
and the Prince of the power of the Air, the Spirit that now works in the children of disobedience, Ephesians 2.2.
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And he calleth false seducing Teachers, The Ministers of Satan, 2 Cor. 11.15. But that wicked men are here meant as part of his Angels, is not clear.
And he calls false seducing Teachers, The Ministers of Satan, 2 Cor. 11.15. But that wicked men Are Here meant as part of his Angels, is not clear.
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3. If it be the preparation of Gods Purpose that is here meant, then it was from Eternity ;
3. If it be the preparation of God's Purpose that is Here meant, then it was from Eternity;
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but if it be any Commination of God as Ruler of the Angels, than was this fire prepared for them Conditionally, from the beginning of that Commination,
but if it be any Commination of God as Ruler of the Angels, than was this fire prepared for them Conditionally, from the beginning of that Commination,
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and was Due to them at their fall.
and was Due to them At their fallen.
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4. It seems that the Reason why here is no mention of preparing Hell-fire for the wicked,
4. It seems that the Reason why Here is no mention of preparing Hell-fire for the wicked,
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but only for the Devils, is not because indeed it was not prepared also for the wicked;
but only for the Devils, is not Because indeed it was not prepared also for the wicked;
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but to note, that it is the Torment which was first prepared for, or assigned to the Devils, thereby shewing the greatness of the misery of the wicked, that the Devil and his Angels must be their Compan•ons.
but to note, that it is the Torment which was First prepared for, or assigned to the Devils, thereby showing the greatness of the misery of the wicked, that the devil and his Angels must be their Compan•ons.
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Though some think, as is said before, that the reason why wicked men are not mentioned here, is because they are part of the Angels of the Devil, and so included.
Though Some think, as is said before, that the reason why wicked men Are not mentioned Here, is Because they Are part of the Angels of the devil, and so included.
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And some think it is purposely to manifest Gods •eneral Love to mankind, that prepared not Hell for them, but they cast themselves into the Hell prepared for the Devils.
And Some think it is purposely to manifest God's •eneral Love to mankind, that prepared not Hell for them, but they cast themselves into the Hell prepared for the Devils.
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But the first seems to be the true sense. And how apparently Righteous are the Judgements of the Lord!
But the First seems to be the true sense. And how apparently Righteous Are the Judgments of the Lord!
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that those men who would here entertain the Devil into their hearts, and daily familiarity, should be then entertained by him into his place of Torments,
that those men who would Here entertain the devil into their hearts, and daily familiarity, should be then entertained by him into his place of Torments,
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and there remain for ever in his society!
and there remain for ever in his society!
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Though few entertained him into Visible familiarity with their bodies as Witches do, who so make him their Familiar ;
Though few entertained him into Visible familiarity with their bodies as Witches do, who so make him their Familiar;
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yet all wicked men do entertain him into more full and constant familiarity with their souls,
yet all wicked men do entertain him into more full and constant familiarity with their Souls,
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then these witches do with their bodies, How familiar is he in their thoughts, to fill them with vanity, lust,
then these Witches do with their bodies, How familiar is he in their thoughts, to fill them with vanity, lust,
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or revenge ▪ How familiar is he in their hearts to fill them with coveteousness, malice, pride or the like evils? and to banish all thoughts of returning to God,
or revenge ▪ How familiar is he in their hearts to fill them with covetousness, malice, pride or the like evils? and to banish all thoughts of returning to God,
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and to quench every motion that tendeth to their recovery? How familiar is he with them ▪ even when they seem to be worshipping God in the publike Assemblies;
and to quench every motion that tendeth to their recovery? How familiar is he with them ▪ even when they seem to be worshipping God in the public Assemblies;
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stealing the word out of their hearts, filling them with vain and wandering thoughts, blinding their minds that they cannot understand the plainest words that we are able to speak to them,
stealing the word out of their hearts, filling them with vain and wandering thoughts, blinding their minds that they cannot understand the Plainest words that we Are able to speak to them,
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and filling them with a proud rebellion against the Direction of their Teachers, and an obstinate refusal to be ruled by them, b• the matter never so necessary to their own salvation? How familiar ar• these evil Spirits in their houses, filling them with ignorance, worldliness,
and filling them with a proud rebellion against the Direction of their Teachers, and an obstinate refusal to be ruled by them, b• the matter never so necessary to their own salvation? How familiar ar• these evil Spirits in their houses, filling them with ignorance, worldliness,
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and ungodliness, and turning out •ods service, so that they do not pray together once in a day,
and ungodliness, and turning out •ods service, so that they do not pray together once in a day,
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or perhaps at all? How familiarly doth Satan use their tongues, in cursing, swearing, lying, ribaldry, backbiting,
or perhaps At all? How familiarly does Satan use their tongues, in cursing, swearing, lying, ribaldry, backbiting,
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or slandering? And is it not just with God to make these friends their familiars in Torment, with whom they entertained such familiarity in sin? As Christ with all the Blessed Angels and Saints will make but one Kingdom or family,
or slandering? And is it not just with God to make these Friends their familiars in Torment, with whom they entertained such familiarity in since? As christ with all the Blessed Angels and Saints will make but one Kingdom or family,
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and shall live altogether in perpetual Delights:
and shall live altogether in perpetual Delights:
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so the Devil and all his He••ish Angels and wicked men shall make but one house-hold,
so the devil and all his He••ish Angels and wicked men shall make but one household,
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and shall live altogether in perpetual misery. O poor sinners!
and shall live altogether in perpetual misery. O poor Sinners!
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you are not troubled now at his presence ▪ and power your hearts, but will you not then be troubled at his presence,
you Are not troubled now At his presence ▪ and power your hearts, but will you not then be troubled At his presence,
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and tormenting power? As long as you do not see him, let him do what he will with you, it grieves you little or nothing at all:
and tormenting power? As long as you do not see him, let him do what he will with you, it grieves you little or nothing At all:
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but what will you say when you must see him, and abide with him for ever? Oh Sirs, his name is easily heard,
but what will you say when you must see him, and abide with him for ever? O Sirs, his name is Easily herd,
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but his company will be terrible to the stoutest heart alive.
but his company will be terrible to the Stoutest heart alive.
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He sheweth you a smiling face when he tempteth you, but he hath a grimmer face to shew you,
He shows you a smiling face when he tempts you, but he hath a grimmer face to show you,
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when temptations have conquered you, and torments must succeed!
when temptations have conquered you, and torments must succeed!
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As those that write of Witches, say ▪ he appeareth at first to them in some comely tempting shape, till he have them fast tyed to him;
As those that write of Witches, say ▪ he appears At First to them in Some comely tempting shape, till he have them fast tied to him;
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and then he beats them, and affrights them, and seldom appears to them but in some ugly hew.
and then he beats them, and affrights them, and seldom appears to them but in Some ugly hew.
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Believe it, poor sinners, you do not hear or see the worst of him, when you are merry about your sinful Pleasures,
Believe it, poor Sinners, you do not hear or see the worst of him, when you Are merry about your sinful Pleasures,
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and Rejoycing in your Hopes of the Commodities or Preferments of the world:
and Rejoicing in your Hope's of the Commodities or Preferments of the world:
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he hath another kind of Voice which you must hear, and another face to shew you, that will make you know a little better, whom you had to do with!
he hath Another kind of Voice which you must hear, and Another face to show you, that will make you know a little better, whom you had to do with!
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You would be afraid now to meet him in the dark;
You would be afraid now to meet him in the dark;
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what will you be to live with him in everlasting darkness? Then you will know who it was that you entertained and obeyed,
what will you be to live with him in everlasting darkness? Then you will know who it was that you entertained and obeyed,
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and plaid with in your sins.
and played with in your Sins.
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3. And as the Text tells us, that it is a fire prepared for the Devil and his Angels.
3. And as the Text tells us, that it is a fire prepared for the devil and his Angels.
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So it telleth us, that is An everlasting fire. It had a beginning: but it shall have no end.
So it Telleth us, that is an everlasting fire. It had a beginning: but it shall have no end.
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If these wretches would have chosen the service of God, they would have met with no difficulty or trouble,
If these wretches would have chosen the service of God, they would have met with no difficulty or trouble,
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but what would have had a speedy end: Poverty and Injuries would have had an end:
but what would have had a speedy end: Poverty and Injuries would have had an end:
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scorns and abuses would have had an end;
scorns and Abuses would have had an end;
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fasting, humiliation sorrow for sin, watching, and fighting against our spiritual enemies, would all have had an end.
fasting, humiliation sorrow for since, watching, and fighting against our spiritual enemies, would all have had an end.
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But to avoid these, they chose that ease ▪ that pleasure, which hath brought them to that torment which never will have end.
But to avoid these, they chosen that ease ▪ that pleasure, which hath brought them to that torment which never will have end.
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I have said so much of these things already in my Book called the Saints Rest, that I will now say but this much.
I have said so much of these things already in my Book called the Saints Rest, that I will now say but this much.
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It is one of the wonders of the world, how men that do believe, or think they do believe this word of Christ to be true, that the wicked shall go into Everlasting fire, can yet venture on sin so boldly ▪ and live in it so fearlessly,
It is one of the wonders of the world, how men that do believe, or think they do believe this word of christ to be true, that the wicked shall go into Everlasting fire, can yet venture on since so boldly ▪ and live in it so fearlessly,
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or sleep quietly till they are out of this unspeakable Danger!
or sleep quietly till they Are out of this unspeakable Danger!
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Only the Commonness of it, and the known wickedness of mans heart, doth make this less wonderful.
Only the Commonness of it, and the known wickedness of men heart, does make this less wondered.
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And were there nothing else to convince us, that sinners are Mad and Dead as to spiritual things, this were enough;
And were there nothing Else to convince us, that Sinners Are Mad and Dead as to spiritual things, this were enough;
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That ever the greatest pleasures or profits of the world, or the most enticing baits that the Devil can offer them, should once prevail with them to forget these endless things and draw them to reject an Everlasting Glory,
That ever the greatest pleasures or profits of the world, or the most enticing baits that the devil can offer them, should once prevail with them to forget these endless things and draw them to reject an Everlasting Glory,
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and cast themselves desperately into Everlasting fire ; Yea, and all this under daily warnings and Instructions;
and cast themselves desperately into Everlasting fire; Yea, and all this under daily Warnings and Instructions;
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and when its told them before hand by the God of Truth himself!
and when its told them before hand by the God of Truth himself!
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For the Lords sake, Sirs, and for your souls sakes, if you care not what Ministers say,
For the lords sake, Sirs, and for your Souls sakes, if you care not what Ministers say,
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or what such as I say, yet will you soberly read now and then this 25. Chapter of Matthew, and Regard what is told you by him that must be your Judge!
or what such as I say, yet will you soberly read now and then this 25. Chapter of Matthew, and Regard what is told you by him that must be your Judge!
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and now and then bethink your selves soberly whether these are matters for wise men to make light of? and what it is to be Everlastingly in Heaven or in Hell fire.
and now and then bethink your selves soberly whither these Are matters for wise men to make Light of? and what it is to be Everlastingly in Heaven or in Hell fire.
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2. We have seen what is the Penalty contained in the sentence against the ungodly:
2. We have seen what is the Penalty contained in the sentence against the ungodly:
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The next thing that the Text directs us to ▪ is the Cause or Reason of the Sentence ▪ vers. 42, For I was hungry, and ye gave me no meat, &c. The Reason is not given expresly either for their sin against the Law of works, that is,
The next thing that the Text directs us to ▪ is the Cause or Reason of the Sentence ▪ vers. 42, For I was hungry, and you gave me no meat, etc. The Reason is not given expressly either for their since against the Law of works, that is,
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Because they were sinners, and not perfectly Innocent: Nor yet from their unbelief, which is the great sin against the Law of Grace:
Because they were Sinners, and not perfectly Innocent: Nor yet from their unbelief, which is the great since against the Law of Grace:
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But it is given from their not expressing their Faith and Love to Christ in works of mercy and self-denyal.
But it is given from their not expressing their Faith and Love to christ in works of mercy and self-denial.
cc-acp pn31 vbz vvn p-acp po32 xx vvg po32 n1 cc n1 p-acp np1 p-acp n2 pp-f n1 cc n1.
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And why is this so?
And why is this so?
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1. We must not suppose that these words of Christ, do express the whole Judicial process in every point; but the chief parts.
1. We must not suppose that these words of christ, do express the Whole Judicial process in every point; but the chief parts.
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It is supposed that all men are convicted of being sinners against the perfect Law of the Creator,
It is supposed that all men Are convicted of being Sinners against the perfect Law of the Creator,
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and that they are guilty of Death for that sin: and that there is no way but by Christ to obtain deliverance.
and that they Are guilty of Death for that since: and that there is no Way but by christ to obtain deliverance.
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But because all this must be acknowledged by the righteous themselves, as well as by the wicked,
But Because all this must be acknowledged by the righteous themselves, as well as by the wicked,
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therefore Christ doth not mention this, but that only which is the turning point or cause in the Judgement.
Therefore christ does not mention this, but that only which is the turning point or cause in the Judgement.
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For it is not all sinners that shall be finally Condemned ▪ but all Impenitent, Unbelieving sinners, who have Rebelled finally against their Redeemer.
For it is not all Sinners that shall be finally Condemned ▪ but all Impenitent, Unbelieving Sinners, who have Rebelled finally against their Redeemer.
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2. And the reason why Faith it self is not expressed, is, 1. Because it is clearly implyed,
2. And the reason why Faith it self is not expressed, is, 1. Because it is clearly employed,
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and so is Love to Christ as Redeemer: in that they should have Relieved Christ himself in his members:
and so is Love to christ as Redeemer: in that they should have Relieved christ himself in his members:
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that is, as its expressed, Matth. 10.42. they should have received a Prophet in the name of a Prophet;
that is, as its expressed, Matthew 10.42. they should have received a Prophet in the name of a Prophet;
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and a Disciple in the name of a Disciple; All should be done for Christs sake:
and a Disciple in the name of a Disciple; All should be done for Christ sake:
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which could not be unless they Believed in him, and Loved h•m. 2. Also because that the bare Act of Believing is not all that Christ requireth to a mans final Justification and Salvation:
which could not be unless they Believed in him, and Loved h•m. 2. Also Because that the bore Act of Believing is not all that christ requires to a men final Justification and Salvation:
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But holy self-denying Obedience must be added.
But holy self-denying obedience must be added.
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And therefore this is given as the Reason of their Condemnation, that they did not so obey.
And Therefore this is given as the Reason of their Condemnation, that they did not so obey.
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We must observe also, that Christ here putteth the special for the general:
We must observe also, that christ Here putteth the special for the general:
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that is, one way of self ▪ denying Obedience, and expression of Love, instead of such Obedience in general!
that is, one Way of self ▪ denying obedience, and expression of Love, instead of such obedience in general!
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For all men have not ability to relieve those in misery, being perhaps some of them poor themselves.
For all men have not ability to relieve those in misery, being perhaps Some of them poor themselves.
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But all have that Love and self-denyal, which will some way express it self. And all have hearts and a Disposition to do thus, if they had ability;
But all have that Love and self-denial, which will Some Way express it self. And all have hearts and a Disposition to do thus, if they had ability;
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without such a Disposition, none can be saved.
without such a Disposition, none can be saved.
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It is the fond conceit of some, that if they have any love to the godly or wish them well, it is enough to prove them happy.
It is the found conceit of Some, that if they have any love to the godly or wish them well, it is enough to prove them happy.
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But Christ here purposely lets us know, that whoever doth not Love him at so high a rate,
But christ Here purposely lets us know, that whoever does not Love him At so high a rate,
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as that he can part with his substance or any thing in the world, to those uses which he shall require them,
as that he can part with his substance or any thing in the world, to those uses which he shall require them,
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even to relieve his servants in want and sufferings for the masters sake, that man is none of Christs Disciple,
even to relieve his Servants in want and sufferings for the Masters sake, that man is none of Christ Disciple,
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nor will be owned by him at the last.
nor will be owned by him At the last.
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XI. THE next point that we come to, is to shew you the Properties of this Sentence at Judgement.
XI. THE next point that we come to, is to show you the Properties of this Sentence At Judgement.
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When man had broken the Law of his Creator at the first, he was lyable to the Sentence of Death,
When man had broken the Law of his Creator At the First, he was liable to the Sentence of Death,
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and God presently sate in Judgement on him, and sentenced him to some part of the Punishment which he had deserved:
and God presently sat in Judgement on him, and sentenced him to Some part of the Punishment which he had deserved:
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But upon the Interposition of the Son, he forbore the rest, resolving on a way that might tend to his Recovery:
But upon the Interposition of the Son, he forbore the rest, resolving on a Way that might tend to his Recovery:
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And Death is due yet to every sinner for every sin which he commits, till a pardon do acquit him.
And Death is due yet to every sinner for every since which he commits, till a pardon do acquit him.
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But this Sentence which will pass on sinners at the last Judgement, doth much differ from that which was passed on the first sin,
But this Sentence which will pass on Sinners At the last Judgement, does much differ from that which was passed on the First since,
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or which is Due according to the Law of wor•s alone: for,
or which is Due according to the Law of wor•s alone: for,
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1. As to the Penalty, called the Pain of Loss, the first Judgement did deprive man of the favour of his •reator;
1. As to the Penalty, called the Pain of Loss, the First Judgement did deprive man of the favour of his •reator;
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but the second will deprive him of the favour both of the Creator and Redeemer: •he first Judgement deprived him of the benefits of Innocency:
but the second will deprive him of the favour both of the Creator and Redeemer: •he First Judgement deprived him of the benefits of Innocency:
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The second deprived him of the Benefits of Redemption;
The second deprived him of the Benefits of Redemption;
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The loss of his hopes and possibility of a pardon, of the Spirit, of Justification and Adoption,
The loss of his hope's and possibility of a pardon, of the Spirit, of Justification and Adoption,
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and of the benefits which Conditionally were promised and offered him;
and of the benefits which Conditionally were promised and offered him;
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these are the Punishments of the last Judgement, which the Law of work• did never threaten to the first man,
these Are the Punishments of the last Judgement, which the Law of work• did never threaten to the First man,
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or to any, as it stood alone.
or to any, as it stood alone.
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Also the loss of Glory as Recovered, is the proper penalty of the viol•ted Law of Grace:
Also the loss of Glory as Recovered, is the proper penalty of the viol•ted Law of Grace:
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which is more than the first loss.
which is more than the First loss.
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As if a man should lose his Purse the second time, when another hath once found it for him:
As if a man should loose his Purse the second time, when Another hath once found it for him:
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Or rather as if a Traytor Redeemed by another, and having his life and honours offered him,
Or rather as if a Traitor Redeemed by Another, and having his life and honours offered him,
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if he will Thankfully Accept it and come in, should by his Refusal and Obstinacy, lose this Recovered Life, which is offered him:
if he will Thankfully Accept it and come in, should by his Refusal and Obstinacy, loose this Recovered Life, which is offered him:
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which is an addition to his former penalty.
which is an addition to his former penalty.
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Besides that the Higher degree of Glory will be lost, which Christ would bestow on him, more then was lost at first.
Beside that the Higher degree of Glory will be lost, which christ would bestow on him, more then was lost At First.
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The very work of the Saints in heaven ▪ will be to Praise and Glorifie him that Redeemed them: and the Father in him:
The very work of the Saints in heaven ▪ will be to Praise and glorify him that Redeemed them: and the Father in him:
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which would not have been the work of man if he had been innocent.
which would not have been the work of man if he had been innocent.
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2. As to the Pain of sense, the last Judgement by the Redeemer ▪ will Sentence them to a far sorer Punishment then would have befaln them,
2. As to the Pain of sense, the last Judgement by the Redeemer ▪ will Sentence them to a Far Sorer Punishment then would have befallen them,
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if no Saviour had been offered them, Heb. 10.29.
if no Saviour had been offered them, Hebrew 10.29.
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The conscience of Adam if he had not been Redeemed, would never have Tormented him for Rejecting a Redeemer,
The conscience of Adam if he had not been Redeemed, would never have Tormented him for Rejecting a Redeemer,
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nor for refusing or abusing his gracious offers, and his mercies; nor for the forfeiting of a Recovered Happiness;
nor for refusing or abusing his gracious offers, and his Mercies; nor for the forfeiting of a Recovered Happiness;
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nor for refusing the easie terms of the Gospel, which would have Given him Christ and salvation for the Accepting;
nor for refusing the easy terms of the Gospel, which would have Given him christ and salvation for the Accepting;
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nor for neglecting any means that tended to Recovery:
nor for neglecting any means that tended to Recovery:
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No nor for refusing Repentance unto Life, nor for disobeying a Redeemer that bought him by his blood.
No nor for refusing Repentance unto Life, nor for disobeying a Redeemer that bought him by his blood.
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1428
As all these are the penalties of the Redeemers Law and Judgement, so is it a sorer penalty then Conscience would have inflicted meerly for not being perfectly Innocent;
As all these Are the penalties of the Redeemer's Law and Judgement, so is it a Sorer penalty then Conscience would have inflicted merely for not being perfectly Innocent;
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and they will be far sorer gripings and gnawings of the never-dying worm for the abuse of these Talents,
and they will be Far Sorer gripings and gnawings of the never-dying worm for the abuse of these Talents,
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than if we had been never trusted with any after our first forfeiture. Yea and God himself will accordingly proportion his Punishments.
than if we had been never trusted with any After our First forfeiture. Yea and God himself will accordingly proportion his Punishments.
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So that you see that Privatively and Positively, or as to their Loss and their Feeling, the Redeemer will pass on them a heavyer doom then the Creator did,
So that you see that Privatively and Positively, or as to their Loss and their Feeling, the Redeemer will pass on them a Heavier doom then the Creator did,
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1432
or would have done according to the first Law to perfect man. 3. Another Property of the Judgement of Christ, is, that It will be final, Peremptory,
or would have done according to the First Law to perfect man. 3. another Property of the Judgement of christ, is, that It will be final, Peremptory,
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and Excluding all further hopes or possibilities of a Remedy. So was not the first Judgement of the Creator upon faln man.and Excluding all further hope's or possibilities of a Remedy. So was not the First Judgement of the Creator upon fallen man.
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Though the Law of pure Nature knew no Remedy, nor gave man any hope of a Redeemer;
Though the Law of pure Nature knew no Remedy, nor gave man any hope of a Redeemer;
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yet did it not exclude a Remedy; nor put in any barr against one; but God was free to Recover his Creature if he p•eased.
yet did it not exclude a Remedy; nor put in any bar against one; but God was free to Recover his Creature if he p•eased.
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But in the Law of Grace he hath Resolved, that there shall be no more sacrifice for sin,
But in the Law of Grace he hath Resolved, that there shall be no more sacrifice for since,
p-acp p-acp dt n1 pp-f n1 pns31 vhz vvn, cst a-acp vmb vbi dx dc n1 p-acp n1,
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1437
but a fearful looking for of Judgement and fire which shall devoure the Adversary, Heb. 10. •6, 27. and that the fire shall be Everlasting, the worm sha•l not dye,
but a fearful looking for of Judgement and fire which shall devour the Adversary, Hebrew 10. •6, 27. and that the fire shall be Everlasting, the worm sha•l not die,
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1438
and the fire shall not be quenched, Mat. 25. last, Mat. 13.42, 50. John 5.27. Mat. 5.26. Mat. 3.12. and Luke 3.17.
and the fire shall not be quenched, Mathew 25. last, Mathew 13.42, 50. John 5.27. Mathew 5.26. Mathew 3.12. and Lycia 3.17.
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1439
Mark. 9. 4•, 44, 45, 46, 48. He that now breaketh that pure Law that requir•th perfect innocency (as we have all done) may fly to the Promise of Grace in Christ,Mark. 9. 4•, 44, 45, 46, 48. He that now breaks that pure Law that requir•th perfect innocency (as we have all done) may fly to the Promise of Grace in christ,
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1440
and Appeal to the Law of Liberty, or deliverance, to be Judged bv that. But he that falls under the penalty of that Law which should have saved him, as all final Unbelievers;
and Appeal to the Law of Liberty, or deliverance, to be Judged bv that. But he that falls under the penalty of that Law which should have saved him, as all final Unbelievers;
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1441
and Impenitent, Ungodly persons do, hath no other to Appeal to.
and Impenitent, Ungodly Persons do, hath no other to Appeal to.
cc j, j n2 vdb, vhz dx j-jn pc-acp vvi p-acp.
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1442
Christ would have been a Sanctuary and Refuge to thee from the Law of works, hadst thou but Come in to him:
christ would have been a Sanctuary and Refuge to thee from the Law of works, Hadst thou but Come in to him:
np1 vmd vhi vbn dt n1 cc n1 p-acp pno21 p-acp dt n1 pp-f n2, vhd2 pns21 p-acp vvi p-acp p-acp pno31:
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1443
But who shall be a Refuge to thee from the wrath of Christ? The Gospel would have freed thee from the Curse of the Law of works,
But who shall be a Refuge to thee from the wrath of christ? The Gospel would have freed thee from the Curse of the Law of works,
cc-acp q-crq vmb vbi dt n1 p-acp pno21 p-acp dt n1 pp-f np1? dt n1 vmd vhi vvn pno21 p-acp dt n1 pp-f dt n1 pp-f n2,
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1444
if thou hadst but believed and obeyed it:
if thou Hadst but believed and obeyed it:
cs pns21 vhd2 p-acp vvn cc vvn pn31:
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1445
But what shall free thee from the Condemnation of the Gospel? Had there no Accusation lain against thee,
But what shall free thee from the Condemnation of the Gospel? Had there no Accusation lain against thee,
cc-acp q-crq vmb vvi pno21 p-acp dt n1 pp-f dt n1? vhd pn31|vbz dx n1 vvn p-acp pno21,
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1446
but that thou wast in general a sinner, that is, that thou wast not perfectly Innocent, Christ would have answered that charge by his blood.
but that thou wast in general a sinner, that is, that thou wast not perfectly Innocent, christ would have answered that charge by his blood.
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1447
But seeing thou art also guilty of those special sins which he never shed his blood for, who shall deliver thee from that Accusation? When Christ gave himself a ransom for sinners, it was with this Resolution both in the Father and himself, that none should ever be Pardoned, Justified or Saved by that Ransom, that did not in the time of this life, sincerely return to God by Faith in the Redeemer,
But seeing thou art also guilty of those special Sins which he never shed his blood for, who shall deliver thee from that Accusation? When christ gave himself a ransom for Sinners, it was with this Resolution both in the Father and himself, that none should ever be Pardoned, Justified or Saved by that Ransom, that did not in the time of this life, sincerely return to God by Faith in the Redeemer,
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1448
and live in sincere obedience to him and persevering herein. So that he plainly excepted final Infidelity, Impenitency and Rebellion from pardon:
and live in sincere Obedience to him and persevering herein. So that he plainly excepted final Infidelity, Impenitency and Rebellion from pardon:
cc vvi p-acp j n1 p-acp pno31 cc j av. av cst pns31 av-j vvn j n1, n1 cc n1 p-acp n1:
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1449
He never dyed for the final non-performance of the Conditions of the New Covenant. So that his Judgement for these will be peremptory and remediless.
He never died for the final non-performance of the Conditions of the New Covenant. So that his Judgement for these will be peremptory and remediless.
pns31 av-x vvd p-acp dt j n1 pp-f dt n2 pp-f dt j n1. av cst po31 n1 p-acp d vmb vbi j cc j.
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1450
If you say, Why cannot God find out a remedy for this sin, as well as he did for the first? I say, God cannot lye, Tit. 1.2. He must be True and Faithful, as necessarily as he must be God, because of the Absolute perfection of his nature;
If you say, Why cannot God find out a remedy for this since, as well as he did for the First? I say, God cannot lie, Tit. 1.2. He must be True and Faithful, as necessarily as he must be God, Because of the Absolute perfection of his nature;
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1451
and he hath said and resolved that there shall be no more remedy. Many other Properties of Gods Judgement in general there are, as that Righteousness, Impartiality, Inflexibility,
and he hath said and resolved that there shall be no more remedy. Many other Properties of God's Judgement in general there Are, as that Righteousness, Impartiality, Inflexibility,
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1452
and the like, which because I would not make my Discourse too long, I will pass over, contenting my self with the mention of these which are Proper to the Judgement of the Redeemer, according to his own Laws in special.
and the like, which Because I would not make my Discourse too long, I will pass over, contenting my self with the mention of these which Are Proper to the Judgement of the Redeemer, according to his own Laws in special.
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1453
XII. THE twelfth and last thing which I promised to unfold, is, The Execution of this Judgement.
XII. THE twelfth and last thing which I promised to unfold, is, The Execution of this Judgement.
np1. dt ord cc ord n1 r-crq pns11 vvd pc-acp vvi, vbz, dt n1 pp-f d n1.
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1454
Here I should shew you both the Certainty of the Execution, and by whom it will be, and how;
Here I should show you both the Certainty of the Execution, and by whom it will be, and how;
av pns11 vmd vvi pn22 d dt n1 pp-f dt n1, cc p-acp ro-crq pn31 vmb vbi, cc c-crq;
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1455
but having done all this already in the third Part of the foresaid Book of rest, I shall now only give this brief touch of it.
but having done all this already in the third Part of the foresaid Book of rest, I shall now only give this brief touch of it.
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1456
No sooner is the dreadful Sentence past, Go ye cursed into Everlasting fire, but away they must be gone: There is no delay;
No sooner is the dreadful Sentence passed, Go you cursed into Everlasting fire, but away they must be gone: There is no Delay;
av-dx av-c vbz dt j n1 vvn, vvb pn22 vvn p-acp j n1, p-acp av pns32 vmb vbi vvn: pc-acp vbz dx n1;
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1457
much less any Reprive to be expected: and yet much less is there any hope of an Escape.
much less any Reprieve to be expected: and yet much less is there any hope of an Escape.
av-d av-dc d vvb pc-acp vbi vvn: cc av d dc vbz pc-acp d n1 pp-f dt n1.
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1458
If the Judge once say, Take him Jaylor ;
If the Judge once say, Take him Jailor;
cs dt n1 a-acp vvi, vvb pno31 n1;
(16) part (DIV2)
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1459
and if Christ say, Take him Devils, you that Ruled and Deceived him, now Torment him ;
and if christ say, Take him Devils, you that Ruled and Deceived him, now Torment him;
cc cs np1 vvb, vvb pno31 n2, pn22 d vvn cc vvd pno31, av vvb pno31;
(16) part (DIV2)
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1460
all the world cannot rescue one such soul. It will be in vain to look about for help!
all the world cannot rescue one such soul. It will be in vain to look about for help!
d dt n1 vmbx vvi crd d n1. pn31 vmb vbi p-acp j pc-acp vvi a-acp p-acp n1!
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1461
Alas, there is none but Christ can help you, and he will not, because you refused his help:
Alas, there is none but christ can help you, and he will not, Because you refused his help:
np1, pc-acp vbz pix p-acp np1 vmb vvi pn22, cc pns31 vmb xx, c-acp pn22 vvd po31 n1:
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1462
Nay we may say, He cannot : not for want of Power: but because he is True and Just;
Nay we may say, He cannot: not for want of Power: but Because he is True and Just;
uh-x pns12 vmb vvi, pns31 vmbx: xx p-acp n1 pp-f n1: cc-acp c-acp pns31 vbz j cc j;
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1463
and therefore will make good that word which you believed not.
and Therefore will make good that word which you believed not.
cc av vmb vvi j cst n1 r-crq pn22 vvd xx.
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1464
It is in vain then to cry to hills to fall on you and the mountains to cover you from the presence of him that sitteth on the Throne.
It is in vain then to cry to hills to fallen on you and the Mountains to cover you from the presence of him that Sitteth on the Throne.
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1465
It will be in vain now to Repent, and wish you had not sleighted your salvation,
It will be in vain now to repent, and wish you had not sleighted your salvation,
pn31 vmb vbi p-acp j av pc-acp vvi, cc vvb pn22 vhd xx vvn po22 n1,
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1466
nor sold it for a little pleasure to your flesh. It will be then in vain to cry Lord, Lord, open to us; O spare us; O pitty us;
nor sold it for a little pleasure to your Flesh. It will be then in vain to cry Lord, Lord, open to us; Oh spare us; Oh pity us;
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1467
O do not cast us into these hideous flames! Do not turn us among Devils! do not Torment thy Redeemed ones in this fire! Oh do not cast us into these hideous flames! Do not turn us among Devils! do not Torment thy Redeemed ones in this fire!
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(16) part (DIV2)
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1468
All this will be then too late.
All this will be then too late.
d d vmb vbi av av av-j.
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1469
Poor sinner, whoever thou art that readest or hearest these lines, I beseech thee in Compassion to thy soul, Consider,
Poor sinner, whoever thou art that Readest or Hearst these lines, I beseech thee in Compassion to thy soul, Consider,
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1470
How fearful the case of that man will be, that is newly doomed to the Everlasting fire ;
How fearful the case of that man will be, that is newly doomed to the Everlasting fire;
c-crq j dt n1 pp-f d n1 vmb vbi, cst vbz av-j vvn p-acp dt j n1;
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1471
and is haled to the Execution without Remedy!
and is haled to the Execution without Remedy!
cc vbz vvn p-acp dt n1 p-acp n1!
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1472
and what mad men are those that now do no more to prevent such a misery,
and what mad men Are those that now do no more to prevent such a misery,
cc q-crq j n2 vbr d cst av vdb av-dx av-dc pc-acp vvi d dt n1,
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1473
when they might do it on such easie terms, and now have so fair an Opportunity in their hands?
when they might do it on such easy terms, and now have so fair an Opportunity in their hands?
c-crq pns32 vmd vdi pn31 p-acp d j n2, cc av vhb av j dt n1 p-acp po32 n2?
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1474
The time was when Repentance might have done thee good: but Then all thy Repentings will be in vain.
The time was when Repentance might have done thee good: but Then all thy Repentings will be in vain.
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1475
Now while the day of thy Visitation lasteth, hadst thou but a heart to pray and cry for mercy, in faith and fervency, through Christ thou mightest be heard.Now while the day of thy Visitation lasteth, Hadst thou but a heart to pray and cry for mercy, in faith and fervency, through christ thou Mightest be herd.
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(16) part (DIV2)
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1476
But then Praying, and Crying will do no good!
But then Praying, and Crying will do no good!
p-acp av vvg, cc vvg vmb vdi dx j!
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1477
shouldst thou roar out in the extremity of thy horror and amazement, and beseech the Lord Jesus but to forgive thee one sin,
Shouldst thou roar out in the extremity of thy horror and amazement, and beseech the Lord jesus but to forgive thee one since,
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(16) part (DIV2)
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1478
or to send thee on earth once more, and to try thee once again in the flesh,
or to send thee on earth once more, and to try thee once again in the Flesh,
cc pc-acp vvi pno21 p-acp n1 a-acp av-dc, cc pc-acp vvi pno21 a-acp av p-acp dt n1,
(16) part (DIV2)
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1479
whether thou wouldst not love him and lead a holy life, it would be all in vain.
whither thou Wouldst not love him and led a holy life, it would be all in vain.
cs pns21 vmd2 xx vvi pno31 cc vvi dt j n1, pn31 vmd vbi d p-acp j.
(16) part (DIV2)
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1480
Shouldst thou beseech him by all the mercifulness of his nature by all his sufferings and bloody death, by all the merciful promises of his Gospel;
Shouldst thou beseech him by all the mercifulness of his nature by all his sufferings and bloody death, by all the merciful promises of his Gospel;
vmd2 pns21 vvi pno31 p-acp d dt n1 pp-f po31 n1 p-acp d po31 n2 cc j n1, p-acp d dt j n2 pp-f po31 n1;
(16) part (DIV2)
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1481
it would be all in vain ▪ Nay, shouldst thou beg but one dayes reprival, or to stay one hour before thou were cast into those flames, it would not be heard;
it would be all in vain ▪ Nay, Shouldst thou beg but one days reprieval, or to stay one hour before thou were cast into those flames, it would not be herd;
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(16) part (DIV2)
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1482
it would do thee no good. How earnestly did a deceased Gentleman, Luk. 16.24.
it would do thee no good. How earnestly did a deceased Gentleman, Luk. 16.24.
pn31 vmd vdi pno21 dx j. c-crq av-j vdd dt j-vvn n1, np1 crd.
(16) part (DIV2)
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1483
beg of Abraham for one drop of water from the tip of Lazarus's finger, to cool his tongue,
beg of Abraham for one drop of water from the tip of Lazarus's finger, to cool his tongue,
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(16) part (DIV2)
293
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1484
because he was tormented in the flame!
Because he was tormented in the flame!
c-acp pns31 vbds vvn p-acp dt n1!
(16) part (DIV2)
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1485
And what the better was he? He was sent to Remember that he had his Good things in this life;
And what the better was he? He was sent to remember that he had his Good things in this life;
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(16) part (DIV2)
293
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1486
and that Remembrance would torment him more.
and that Remembrance would torment him more.
cc d n1 vmd vvi pno31 av-dc.
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1487
And do not wonder or think much at this, that Christ will not then be intreated by the ungodly.
And do not wonder or think much At this, that christ will not then be entreated by the ungodly.
cc vdb xx vvi cc vvi d p-acp d, cst np1 vmb xx av vbi vvn p-acp dt j.
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1488
You shall then have a Remember too, from Christ or Conscience.
You shall then have a remember too, from christ or Conscience.
pn22 vmb av vhi dt vvb av, p-acp np1 cc n1.
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1489
He may soon stop thy mouth, and leave thee speechless, and say, Remember, man, that I did one day send thee a Message of peace,
He may soon stop thy Mouth, and leave thee speechless, and say, remember, man, that I did one day send thee a Message of peace,
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(16) part (DIV2)
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1490
and thou wouldst not hear it. I once did stoop to Beseech thee to return, and thou wouldst not hear.
and thou Wouldst not hear it. I once did stoop to Beseech thee to return, and thou Wouldst not hear.
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(16) part (DIV2)
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1491
I besought thee by the tender mercies of God; I besought thee by all the Love that I had shewed thee; by my holy Life; by my cursed Death;
I besought thee by the tender Mercies of God; I besought thee by all the Love that I had showed thee; by my holy Life; by my cursed Death;
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(16) part (DIV2)
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1492
by the Riches of my Grace; by the offers of my Glory;
by the Riches of my Grace; by the offers of my Glory;
p-acp dt n2 pp-f po11 n1; p-acp dt n2 pp-f po11 n1;
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1493
and I could not get thee to forsake the world, to deny thy flesh to leave one beloved sin, for all this!
and I could not get thee to forsake the world, to deny thy Flesh to leave one Beloved since, for all this!
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1494
I besought thee over and over again! I sent many a Minister to thee in my name:
I besought thee over and over again! I sent many a Minister to thee in my name:
pns11 vvd pno21 a-acp cc a-acp av! pns11 vvd d dt n1 p-acp pno21 p-acp po11 n1:
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1495
I waited on thee many a day, and year; and all would not do; thou wouldst not Consider, Return and Live:
I waited on thee many a day, and year; and all would not do; thou Wouldst not Consider, Return and Live:
pns11 vvd p-acp pno21 d dt n1, cc n1; cc d vmd xx vdi; pns21 vmd2 xx vvi, vvb cc vvi:
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1496
And now it is too late: my sentence is past, and cannot be recalled: Away from me, thou worker of Iniquity, Matth. 7.22, 23. Ah Sirs, what a case then is the poor desperate sinner left in!And now it is too late: my sentence is past, and cannot be Recalled: Away from me, thou worker of Iniquity, Matthew 7.22, 23. Ah Sirs, what a case then is the poor desperate sinner left in!
cc av pn31 vbz av j: po11 n1 vbz j, cc vmbx vbi vvn: av p-acp pno11, pns21 n1 pp-f n1, np1 crd, crd uh n2, r-crq dt n1 av vbz dt j j n1 vvn p-acp!
(16) part (DIV2)
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1497
How can I write this, or how can you that read or hear it without trembling once think of the Condition that such forlorn wretches will be in!
How can I write this, or how can you that read or hear it without trembling once think of the Condition that such forlorn wretches will be in!
q-crq vmb pns11 vvi d, cc q-crq vmb pn22 cst vvb cc vvi pn31 p-acp vvg a-acp vvb pp-f dt n1 cst d j-vvn n2 vmb vbi a-acp!
(16) part (DIV2)
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When they look above them, and see the God that hath forsaken them, because they forsook him first;
When they look above them, and see the God that hath forsaken them, Because they forsook him First;
c-crq pns32 vvb p-acp pno32, cc vvi dt n1 cst vhz vvn pno32, c-acp pns32 vvd pno31 ord;
(16) part (DIV2)
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1499
when they look about them, and see the Saints on one hand whom they despised, now sentenced unto Glory;
when they look about them, and see the Saints on one hand whom they despised, now sentenced unto Glory;
c-crq pns32 vvb p-acp pno32, cc vvi dt n2 p-acp crd n1 r-crq pns32 vvd, av vvn p-acp n1;
(16) part (DIV2)
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1500
and the wicked on the other hand, whom they accompanied and imitated, now Judged with them to everlasting misery;
and the wicked on the other hand, whom they accompanied and imitated, now Judged with them to everlasting misery;
cc dt j p-acp dt j-jn n1, ro-crq pns32 vvd cc vvn, av vvn p-acp pno32 p-acp j n1;
(16) part (DIV2)
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1501
when they look below them, and see the flames that they must abide in, even for evermore;
when they look below them, and see the flames that they must abide in, even for evermore;
c-crq pns32 vvb p-acp pno32, cc vvi dt n2 cst pns32 vmb vvi p-acp, av c-acp av;
(16) part (DIV2)
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1502
and when the Devils begin to hale them to the Execution; Oh poor souls!
and when the Devils begin to hale them to the Execution; O poor Souls!
cc c-crq dt n2 vvb pc-acp vvi pno32 p-acp dt n1; uh j n2!
(16) part (DIV2)
294
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1503
Now what would they give for a Christ, for a promise, for a time of Repentance,
Now what would they give for a christ, for a promise, for a time of Repentance,
av q-crq vmd pns32 vvi p-acp dt np1, p-acp dt n1, p-acp dt n1 pp-f n1,
(16) part (DIV2)
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1504
for a Sermon of mercy, which once they slept under, or made no account of! How is the case altered now with them!
for a Sermon of mercy, which once they slept under, or made no account of! How is the case altered now with them!
p-acp dt n1 pp-f n1, r-crq a-acp pns32 vvd p-acp, cc vvd dx n1 pp-f! q-crq vbz dt n1 vvn av p-acp pno32!
(16) part (DIV2)
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1505
who would think that these are the same men, that made light of all this on earth, that so stoutly scorned the reproofs of the word, that would be worldly,
who would think that these Are the same men, that made Light of all this on earth, that so stoutly scorned the reproofs of the word, that would be worldly,
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(16) part (DIV2)
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1506
and fleshly, and drunk, and proud, let Preachers say what they would; and perhaps hated those that did give them warning.
and fleshly, and drunk, and proud, let Preachers say what they would; and perhaps hated those that did give them warning.
cc j, cc vvn, cc j, vvb n2 vvi r-crq pns32 vmd; cc av vvd d cst vdd vvi pno32 n1.
(16) part (DIV2)
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1507
Now they are of another mind; but all too late.
Now they Are of Another mind; but all too late.
av pns32 vbr a-acp j-jn n1; cc-acp d av av-j.
(16) part (DIV2)
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1508
Oh were there any place for Resistance, how would they draw back, and lay hold of any thing,
O were there any place for Resistance, how would they draw back, and lay hold of any thing,
uh vbdr a-acp d n1 p-acp n1, q-crq vmd pns32 vvi av, cc vvd n1 pp-f d n1,
(16) part (DIV2)
294
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1509
before they would be dragged away into those flames! But there is no resisting;
before they would be dragged away into those flames! But there is no resisting;
c-acp pns32 vmd vbi vvn av p-acp d n2! p-acp pc-acp vbz dx vvg;
(16) part (DIV2)
294
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1510
Satans Temptations might have been Resisted, but his Executions cannot Gods Judgements might have been Prevented by Faith and Prayer, Repentance and a holy life;
Satan Temptations might have been Resisted, but his Executions cannot God's Judgments might have been Prevented by Faith and Prayer, Repentance and a holy life;
npg1 n2 vmd vhi vbn vvn, cc-acp po31 n2 vmbx n2 n2 vmd vhi vbn vvn p-acp n1 cc n1, n1 cc dt j n1;
(16) part (DIV2)
294
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1511
but they cannot be resisted when they are not prevented.
but they cannot be resisted when they Are not prevented.
cc-acp pns32 vmbx vbi vvn c-crq pns32 vbr xx vvn.
(16) part (DIV2)
294
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1512
Glad would the miserable sinner be, if he might but turn to nothing, and cease to be ;
Glad would the miserable sinner be, if he might but turn to nothing, and cease to be;
j vmd dt j n1 vbi, cs pns31 vmd cc-acp vvi p-acp pix, cc vvi p-acp vbb;
(16) part (DIV2)
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1513
or that he might be any thing rather than a reasonable creature: but these wishes are all in vain.
or that he might be any thing rather than a reasonable creature: but these wishes Are all in vain.
cc cst pns31 vmd vbi d n1 av-c cs dt j n1: p-acp d n2 vbr d p-acp j.
(16) part (DIV2)
294
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1514
There is one Time, and one Way of a sinners Deliverance; If he fail in that one, he perisheth for ever :There is one Time, and one Way of a Sinners Deliverance; If he fail in that one, he Perishes for ever:
pc-acp vbz crd n1, cc crd n1 pp-f dt ng1 n1; cs pns31 vvb p-acp d crd, pns31 vvz p-acp av:
(16) part (DIV2)
294
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1515
all the world cannot help him after that, 2 Cor. 6 2. I have heard thee in a time accepted;
all the world cannot help him After that, 2 Cor. 6 2. I have herd thee in a time accepted;
d dt n1 vmbx vvi pno31 p-acp d, crd np1 crd crd pns11 vhb vvn pno21 p-acp dt n1 vvd;
(16) part (DIV2)
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1516
and in the day of salvation have I succoured thee: Behold now is the Accepted time:
and in the day of salvation have I succored thee: Behold now is the Accepted time:
cc p-acp dt n1 pp-f n1 vhb pns11 vvn pno21: vvb av vbz dt j-vvn n1:
(16) part (DIV2)
294
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1517
behold now is the day of salvation. Now he saith, Rev. 3.20. Behold, I stand at the door and knock;
behold now is the day of salvation. Now he Says, Rev. 3.20. Behold, I stand At the door and knock;
vvb av vbz dt n1 pp-f n1. av pns31 vvz, n1 crd. vvb, pns11 vvb p-acp dt n1 cc n1;
(16) part (DIV2)
294
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1518
If any man hear my voice and open the door, I will come in to him,
If any man hear my voice and open the door, I will come in to him,
cs d n1 vvi po11 n1 cc vvi dt n1, pns11 vmb vvi p-acp p-acp pno31,
(16) part (DIV2)
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1519
and will sup with him, and he with me. and will sup with him, and he with me.
cc vmb vvi p-acp pno31, cc pns31 p-acp pno11.
(16) part (DIV2)
294
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1520
But for the time to come hereafter, hear what he saith, Prov. 1.24, 25, 26. Because I have called, and ye Refused, I have stretched out my hand, and no man regarded;
But for the time to come hereafter, hear what he Says, Curae 1.24, 25, 26. Because I have called, and you Refused, I have stretched out my hand, and no man regarded;
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(16) part (DIV2)
294
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1521
but ye have set at nought all my counsel, and would none of my Reproof; I also will laugh at your Calamity;
but you have Set At nought all my counsel, and would none of my Reproof; I also will laugh At your Calamity;
cc-acp pn22 vhb vvn p-acp pix d po11 n1, cc vmd pi pp-f po11 n1; pns11 av vmb vvi p-acp po22 n1;
(16) part (DIV2)
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1522
I will mock when your fear cometh: when your fear cometh as Desolation, and your destruction cometh as a whirlwind;
I will mock when your Fear comes: when your Fear comes as Desolation, and your destruction comes as a whirlwind;
pns11 vmb vvi c-crq po22 n1 vvz: c-crq po22 n1 vvz p-acp n1, cc po22 n1 vvz p-acp dt n1;
(16) part (DIV2)
294
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1523
when distress and anguish cometh upon you; then shall they call upon me, but I will not Answer;
when distress and anguish comes upon you; then shall they call upon me, but I will not Answer;
c-crq n1 cc n1 vvz p-acp pn22; av vmb pns32 vvi p-acp pno11, cc-acp pns11 vmb xx vvi;
(16) part (DIV2)
294
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1524
they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the fear of the Lord;
they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the Fear of the Lord;
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(16) part (DIV2)
294
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1525
They would none of my counsels;
They would none of my Counsels;
pns32 vmd pi pp-f po11 n2;
(16) part (DIV2)
294
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1526
they despised all my Reproof ▪ therefore shall they eat of the fruit of their own way,
they despised all my Reproof ▪ Therefore shall they eat of the fruit of their own Way,
pns32 vvd d po11 n1 ▪ av vmb pns32 vvi pp-f dt n1 pp-f po32 d n1,
(16) part (DIV2)
294
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1527
and be filled with their own devices;
and be filled with their own devices;
cc vbi vvn p-acp po32 d n2;
(16) part (DIV2)
294
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1528
for the Turning away of the simple shall slay them, and the Prosperity of fools shall destroy them;
for the Turning away of the simple shall slay them, and the Prosperity of Fools shall destroy them;
p-acp dt n-vvg av pp-f dt j vmb vvi pno32, cc dt n1 pp-f n2 vmb vvi pno32;
(16) part (DIV2)
294
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1529
But who so hearkneth to me, shall dwel safely, and shall be quiet from fear of evil. But who so harkeneth to me, shall dwell safely, and shall be quiet from Fear of evil.
cc-acp q-crq av vvz p-acp pno11, vmb vvi av-j, cc vmb vbi j-jn p-acp n1 pp-f n-jn.
(16) part (DIV2)
294
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1530
I have recited all these words, that you may see and consider, whether I have spoke any other thing than God himself hath plainly told you of.
I have recited all these words, that you may see and Consider, whither I have spoke any other thing than God himself hath plainly told you of.
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(16) part (DIV2)
294
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1531
Having said this much of the Certainty of the Execution, I should next have spoke somewhat of the manner and the Instruments,
Having said this much of the Certainty of the Execution, I should next have spoke somewhat of the manner and the Instruments,
vhg vvn d d pp-f dt n1 pp-f dt n1, pns11 vmd ord vhb vvn av pp-f dt n1 cc dt n2,
(16) part (DIV2)
295
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1532
and have shewed how God will be for ever the Principal Cause, and Satan and their own Consciences the Instruments, in part;
and have showed how God will be for ever the Principal Cause, and Satan and their own Consciences the Instruments, in part;
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(16) part (DIV2)
295
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1533
and in what manner Conscience will do its part, and how impossible it will be to quiet or resist it.
and in what manner Conscience will do its part, and how impossible it will be to quiet or resist it.
cc p-acp r-crq n1 n1 vmb vdi po31 n1, cc c-crq j pn31 vmb vbi p-acp j-jn cc vvi pn31.
(16) part (DIV2)
295
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1534
But having spoke so much of all this already elsewhere, as is said before, I will forbear here to repeat it, leaving the Reader that desireth it, there to peruse it.
But having spoke so much of all this already elsewhere, as is said before, I will forbear Here to repeat it, leaving the Reader that Desires it, there to peruse it.
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(16) part (DIV2)
295
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1535
The Ʋses. Ʋse 1. BEloved hearers, it was not to fill your fancies with news that God sent me hither this day;
The Ʋses. Ʋse 1. beloved hearers, it was not to fill your fancies with news that God sent me hither this day;
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(17) part (DIV2)
295
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1536
nor to tell you of matters that nothing concern you; nor by some terrible words to bring you to an hours amazement and no more;
nor to tell you of matters that nothing concern you; nor by Some terrible words to bring you to an hours amazement and no more;
ccx pc-acp vvi pn22 pp-f n2 cst pix vvi pn22; ccx p-acp d j n2 pc-acp vvi pn22 p-acp dt ng1 n1 cc dx av-dc;
(17) part (DIV2)
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1537
But it is to tell you of things that your eyes shall see, and to foretell you of your danger while it may be prevented;
But it is to tell you of things that your eyes shall see, and to foretell you of your danger while it may be prevented;
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(17) part (DIV2)
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1538
that your precious souls may be saved at the last, and you may stand before God with comfort at that day;
that your precious Souls may be saved At the last, and you may stand before God with Comfort At that day;
cst po22 j n2 vmb vbi vvn p-acp dt ord, cc pn22 vmb vvi p-acp np1 p-acp n1 p-acp d n1;
(17) part (DIV2)
297
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1539
But because this will not be every mans case, no nor the case of most, I must in the name of Christ desire you to make this day an enquiry into your own souls,
But Because this will not be every men case, no nor the case of most, I must in the name of christ desire you to make this day an enquiry into your own Souls,
cc-acp c-acp d vmb xx vbi d ng1 n1, uh-dx ccx dt n1 pp-f ds, pns11 vmb p-acp dt n1 pp-f np1 vvb pn22 pc-acp vvi d n1 dt n1 p-acp po22 d n2,
(17) part (DIV2)
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1540
and as in the presence of God let your hearts make answer to these few Questions which I shall propound and debate with you. Qu. 1.
and as in the presence of God let your hearts make answer to these few Questions which I shall propound and debate with you. Qu. 1.
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(17) part (DIV2)
297
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1541
DO you soundly Believe this Doctrine which I have preached to you? What say you Sirs? do you verily Believe it as a most certain Truth, that you and I,DO you soundly Believe this Doctrine which I have preached to you? What say you Sirs? do you verily Believe it as a most certain Truth, that you and I,
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(17) part (DIV2)
299
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1542
and all the world must stand at Gods barr and be Judged to Everlasting Joy or Torment? I hope you do all in some sort Believe this:
and all the world must stand At God's bar and be Judged to Everlasting Joy or Torment? I hope you do all in Some sort Believe this:
cc d dt n1 vmb vvi p-acp ng1 n1 cc vbi vvn p-acp j n1 cc n1? pns11 vvb pn22 vdb d p-acp d n1 vvb d:
(17) part (DIV2)
299
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1543
but blame me not if I be jealous whether you soundly believe it, while we see in the world so little of the effect of such a Belief.
but blame me not if I be jealous whither you soundly believe it, while we see in the world so little of the Effect of such a Belief.
cc-acp vvb pno11 xx cs pns11 vbb j cs pn22 av-j vvb pn31, cs pns12 vvb p-acp dt n1 av j pp-f dt n1 pp-f d dt n1.
(17) part (DIV2)
299
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1544
I confess I am forced to think that there is more infidelity then faith among us,
I confess I am forced to think that there is more infidelity then faith among us,
pns11 vvb pns11 vbm vvn pc-acp vvi cst pc-acp vbz dc n1 cs n1 p-acp pno12,
(17) part (DIV2)
299
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1545
when I see more ungodliness then godliness among us:
when I see more ungodliness then godliness among us:
c-crq pns11 vvb dc n1 cs n1 p-acp pno12:
(17) part (DIV2)
299
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1546
And I can hardly believe that man that will say or swear that he believeth these things,
And I can hardly believe that man that will say or swear that he Believeth these things,
cc pns11 vmb av vvi cst n1 cst vmb vvi cc vvi cst pns31 vvz d n2,
(17) part (DIV2)
299
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1547
and yet liveth as carelesly and carnally as an Infidel. I know that no man can love to be damned;
and yet lives as carelessly and carnally as an Infidel. I know that no man can love to be damned;
cc av vvz a-acp av-j cc av-j c-acp dt n1. pns11 vvb cst dx n1 vmb vvi pc-acp vbi vvn;
(17) part (DIV2)
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1548
yea I know that every man that hath a reasonable soul, hath naturally some love to himself,
yea I know that every man that hath a reasonable soul, hath naturally Some love to himself,
uh pns11 vvb cst d n1 cst vhz dt j n1, vhz av-j d n1 p-acp px31,
(17) part (DIV2)
299
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1549
and a fear of a danger which he verily apprehendeth;
and a Fear of a danger which he verily apprehendeth;
cc dt n1 pp-f dt n1 r-crq pns31 av-j vvz;
(17) part (DIV2)
299
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1550
he therefore that liveth without all fear ▪ I must think liveth without all apprehension of his danger.
he Therefore that lives without all Fear ▪ I must think lives without all apprehension of his danger.
pns31 av cst vvz p-acp d n1 ▪ pns11 vmb vvi vvz p-acp d n1 pp-f po31 n1.
(17) part (DIV2)
299
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1551
Custom hath taught men to hold these things as the Opinion of the Country;
Custom hath taught men to hold these things as the Opinion of the Country;
n1 vhz vvn n2 pc-acp vvi d n2 p-acp dt n1 pp-f dt n1;
(17) part (DIV2)
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1552
but if men soundly believed them, surely we should see stranger effects of such a faith,
but if men soundly believed them, surely we should see stranger effects of such a faith,
cc-acp cs n2 av-j vvd pno32, av-j pns12 vmd vvi jc n2 pp-f d dt n1,
(17) part (DIV2)
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1553
then in the most we do see.
then in the most we do see.
av p-acp dt ds pns12 vdb vvi.
(17) part (DIV2)
299
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1554
Doth the sleepy soul that liveth in security, and followeth this world as eagerly as if he had no greater matters to mind;
Does the sleepy soul that lives in security, and follows this world as eagerly as if he had no greater matters to mind;
vdz dt j n1 cst vvz p-acp n1, cc vvz d n1 c-acp av-j c-acp cs pns31 vhd dx jc n2 p-acp n1;
(17) part (DIV2)
299
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1555
that never once trembled at the thoughts of this great day;
that never once trembled At the thoughts of this great day;
cst av-x a-acp vvd p-acp dt n2 pp-f d j n1;
(17) part (DIV2)
299
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1556
nor once asked his own soul in good sadness, My soul, How dost thou think then to escape ? I say, doth this man Believe that he is going to this Judgement? Well, Sirs,
nor once asked his own soul in good sadness, My soul, How dost thou think then to escape? I say, does this man Believe that he is going to this Judgement? Well, Sirs,
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(17) part (DIV2)
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1557
whether you believe it or not, you will find it true; and believe it you must before you can be safe.
whither you believe it or not, you will find it true; and believe it you must before you can be safe.
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(17) part (DIV2)
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1558
For if you do not Believe it, you will never make ready.
For if you do not Believe it, you will never make ready.
p-acp cs pn22 vdb xx vvi pn31, pn22 vmb av-x vvi j.
(17) part (DIV2)
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1559
Let me therefore perswade you in the fear of God to consider, that it is a matter of undoubted Truth.
Let me Therefore persuade you in the Fear of God to Consider, that it is a matter of undoubted Truth.
vvb pno11 av vvi pn22 p-acp dt n1 pp-f np1 pc-acp vvi, cst pn31 vbz dt n1 pp-f j n1.
(17) part (DIV2)
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1560
1. Consider that it is the express word of the God of Truth; revealed in Scripture as plainly as you can desire.
1. Consider that it is the express word of the God of Truth; revealed in Scripture as plainly as you can desire.
crd np1 cst pn31 vbz dt j n1 pp-f dt n1 pp-f n1; vvn p-acp n1 c-acp av-j c-acp pn22 vmb vvi.
(17) part (DIV2)
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1561
So that you cannot be unbelieving without denying Gods Word, or giving him the lye, Mat. 13.38, 39, 40, 41, 42, 43, 49, 50. Mat. 25. throughout ▪ Rom. 2.5 ▪ 6, 7, 8, 9, 10, 16, and 1.32.
So that you cannot be unbelieving without denying God's Word, or giving him the lie, Mathew 13.38, 39, 40, 41, 42, 43, 49, 50. Mathew 25. throughout ▪ Rom. 2.5 ▪ 6, 7, 8, 9, 10, 16, and 1.32.
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John 5.28, 29. The hour is coming in which all that are in the graves shall hear his voice, and shall come forth: John 5.28, 29. The hour is coming in which all that Are in the graves shall hear his voice, and shall come forth:
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they that have done good, unto the resurrection of life, and they that have done evil, unto the Resurrection of damnation. Heb. 9.27. It is appointed to all men once to dye, and after this, the Judgement. Rom. 14.9.12. So then every one of us shall give Account of himself to God. Rev. 20.12. And I saw the dead, small and great stand before God: and the Books were opened:
they that have done good, unto the resurrection of life, and they that have done evil, unto the Resurrection of damnation. Hebrew 9.27. It is appointed to all men once to die, and After this, the Judgement. Rom. 14.9.12. So then every one of us shall give Account of himself to God. Rev. 20.12. And I saw the dead, small and great stand before God: and the Books were opened:
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and another book was opened, which is the Book of life:
and Another book was opened, which is the Book of life:
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and the dead were Judged out of those things which were written in the Books, according to their works.
and the dead were Judged out of those things which were written in the Books, according to their works.
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Mat. 12.36, 37. But I say unto you, that every idle word that men shall speak, the shall give account thereof in the day of Judgement:
Mathew 12.36, 37. But I say unto you, that every idle word that men shall speak, the shall give account thereof in the day of Judgement:
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For by thy words thou shalt be Justified, and by thy words thou shalt be condemned. For by thy words thou shalt be Justified, and by thy words thou shalt be condemned.
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Many more most express Texts of Scripture do put the Truth of this Judgement out of all question, to all that believe the Scripture, and will understand it.
Many more most express Texts of Scripture do put the Truth of this Judgement out of all question, to all that believe the Scripture, and will understand it.
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There is no place left for a Controversie in the point:
There is no place left for a Controversy in the point:
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It is made as sure to us as the Word of the living God can make it:
It is made as sure to us as the Word of the living God can make it:
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And he that will question that, what will he Believe? What say you Sirs? Dare you doubt of this which the God of Heaven hath so positively affirmed? I hope you dare not.
And he that will question that, what will he Believe? What say you Sirs? Dare you doubt of this which the God of Heaven hath so positively affirmed? I hope you Dare not.
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2. Consider, it is a master-part of your faith, if you are Christians, and a fundamental Article of your Creed, that Christ shall come again to Judge the quick and the dead.
2. Consider, it is a master-part of your faith, if you Are Christians, and a fundamental Article of your Creed, that christ shall come again to Judge the quick and the dead.
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So that you must Believe it, or renounce your Christianity, and then you renounce Christ and all the hopes of mercy that you have in him.
So that you must Believe it, or renounce your Christianity, and then you renounce christ and all the hope's of mercy that you have in him.
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Its impossible that you should soundly Believe in Christ ▪ and not believe his Judgement and Life Everlasting;
Its impossible that you should soundly Believe in christ ▪ and not believe his Judgement and Life Everlasting;
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because as he came to bring Life and Immortality to light in the Gospel, 2 Tim. 1.10. so it was the end of his Incarnation, Death and Resurrection, to bring you thither;
Because as he Come to bring Life and Immortality to Light in the Gospel, 2 Tim. 1.10. so it was the end of his Incarnation, Death and Resurrection, to bring you thither;
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and its part of his honour and office which he purchased with his blood, to be the Lord and Judge of all the world, Rom. 14.9. Joh. 5.22 ▪ If therefore you believe not heartily this Judgement;
and its part of his honour and office which he purchased with his blood, to be the Lord and Judge of all the world, Rom. 14.9. John 5.22 ▪ If Therefore you believe not heartily this Judgement;
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deal plainly and openly, and say you are Infidels and cast away the hypocritical vizor of Christianity,
deal plainly and openly, and say you Are Infidels and cast away the hypocritical vizor of Christianity,
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and let us know you, and take you as you are.
and let us know you, and take you as you Are.
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3. Consider that it is a Truth that is known by the very light of nature;
3. Consider that it is a Truth that is known by the very Light of nature;
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that there shall be a happiness for the Righteous, and a misery for the wicked after this life: which is evident ▪
that there shall be a happiness for the Righteous, and a misery for the wicked After this life: which is evident ▪
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1. In that we have undenyable natural reason for it. 1. God is the Righteous governor of the world,
1. In that we have undeniable natural reason for it. 1. God is the Righteous governor of the world,
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and therefore must make a difference among his subjects, according to the nature of their waies;
and Therefore must make a difference among his subject's, according to the nature of their ways;
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which we see is not done here, where the wicked prosper, and the good are afflicted; therefore it must be hereafter.
which we see is not done Here, where the wicked prosper, and the good Are afflicted; Therefore it must be hereafter.
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2. We see there is a necessity that God should make promises and threatnings of everlasting happiness or misery,
2. We see there is a necessity that God should make promises and threatenings of everlasting happiness or misery,
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for the right governing of the world;
for the right governing of the world;
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for we certainly perceive that no lower things will keep men from destroying all humane society,
for we Certainly perceive that no lower things will keep men from destroying all humane society,
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and living worse then bruit beasts;
and living Worse then bruit beasts;
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and if there be a necessity of making such threats and promises, then there is certainly a necessity of fulfilling them.
and if there be a necessity of making such Treats and promises, then there is Certainly a necessity of fulfilling them.
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For God needeth no lye or means of deceiving, to rule the world.
For God needs no lie or means of deceiving, to Rule the world.
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2. And as we see it by Reason, so by certain experience, that this is discernable by the light of nature;
2. And as we see it by Reason, so by certain experience, that this is discernible by the Light of nature;
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for all the world, or almost all do believe it.
for all the world, or almost all do believe it.
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Even those nations where the Gospel never came, and have nothing but what they have by nature even the most Barbarous Indians acknowledge some life after this ▪ and a difference of men according as they are here:
Even those Nations where the Gospel never Come, and have nothing but what they have by nature even the most Barbarous Indians acknowledge Some life After this ▪ and a difference of men according as they Are Here:
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Therefore you must believe thus much, or renounce your common Reason and humanity, as well as your Christianity.
Therefore you must believe thus much, or renounce your Common Reason and humanity, as well as your Christianity.
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Let me therefore perswade you all in the fear of God to confirm your souls in the belief of this,
Let me Therefore persuade you all in the Fear of God to confirm your Souls in the belief of this,
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as if you had heard Christ or an Angel from heaven say to you, Oh man thou art hasting to Judgement. Qu. 2.
as if you had herd christ or an Angel from heaven say to you, O man thou art hasting to Judgement. Qu. 2.
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MY next Question is, Whether you do ever soberly consider of this great day ? Sirs, do you use when you are alone to think with your selves ▪ how certain and how dreadful it will be? how fast it is coming on? and what you shall do? and what answer you mean to make at that day? are your minds taken up with these considerations? Tell me, is it so, or not? Alas Sirs!
MY next Question is, Whither you do ever soberly Consider of this great day? Sirs, do you use when you Are alone to think with your selves ▪ how certain and how dreadful it will be? how fast it is coming on? and what you shall do? and what answer you mean to make At that day? Are your minds taken up with these considerations? Tell me, is it so, or not? Alas Sirs!
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Is this a matter to be forgotten? Is not that man even worse then mad ▪ that is going to Gods Judgement and never thinks of it? when if they were to be tryed for their lives at the next Assize, they would think of it,
Is this a matter to be forgotten? Is not that man even Worse then mad ▪ that is going to God's Judgement and never thinks of it? when if they were to be tried for their lives At the next Assize, they would think of it,
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and think again, and cast 100 times which way to escape.
and think again, and cast 100 times which Way to escape.
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Me thinks you should rather forget to go to bed at night, or to eat your meat,
Me thinks you should rather forget to go to Bed At night, or to eat your meat,
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or do your work, then forget so great a matter as this.
or do your work, then forget so great a matter as this.
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Truly I have often in my serious thoughts been ready to wonder that men can think of almost any thing else,
Truly I have often in my serious thoughts been ready to wonder that men can think of almost any thing Else,
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when they have so great a thing to think of. What! forget that which you must remember for ever!
when they have so great a thing to think of. What! forget that which you must Remember for ever!
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forget that which should force remembrance, yea and doth force it with some, whether they will or not!
forget that which should force remembrance, yea and does force it with Some, whither they will or not!
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A poor despairing soul cannot forget it: He thinks which way ever he goes he is ready to be Judged.
A poor despairing soul cannot forget it: He thinks which Way ever he Goes he is ready to be Judged.
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Oh therefore Beloved, Fix these thoughts as deep in your hearts as thoughts can go.
O Therefore beloved, Fix these thoughts as deep in your hearts as thoughts can go.
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Oh be like that holy man, that thought which way ever he went, he heard the Trumpet sound,
O be like that holy man, that Thought which Way ever he went, he herd the Trumpet found,
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and the voice of the Angel calling to the world, Arise ye dead, and come to Judgement, You have warning of it from God and man, to cause you to Remember it; do not then forget it.
and the voice of the Angel calling to the world, Arise you dead, and come to Judgement, You have warning of it from God and man, to cause you to remember it; do not then forget it.
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It will be a cold excuse another day, Lord, I forgate this day, or else I might have been ready :
It will be a cold excuse Another day, Lord, I foregate this day, or Else I might have been ready:
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you dare not sure trust to such excuses. Qu. 3. MY next Question to you, is ▪ How are you affected w•th the Consideration of this day ? Barely to think of it will not serve:
you Dare not sure trust to such excuses. Qu. 3. MY next Question to you, is ▪ How Are you affected w•th the Consideration of this day? Barely to think of it will not serve:
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To think of such a day as this with a dull and senseless heart, is a sign of fearful stupidity.
To think of such a day as this with a dull and senseless heart, is a Signen of fearful stupidity.
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Did the knees of King Belshazzar knock together with trembling, when he saw the handwriting on the wall? Da•. 5.6.
Did the knees of King Belshazzar knock together with trembling, when he saw the handwriting on the wall? Da•. 5.6.
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How then should thy heart be affected that seeth the hand-writing of God as a summons to his barr?
How then should thy heart be affected that sees the handwriting of God as a summons to his bar?
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When I began to preach of these things long ago, I confess the matters seemed to me so terrible, that I was afraid that people would have run out of their wits w•th fear;
When I began to preach of these things long ago, I confess the matters seemed to me so terrible, that I was afraid that people would have run out of their wits w•th Fear;
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but a little experience shewed me, that many are like a dog that is bred up in a forge or furnace ▪ that being used to it, can sleep though the hammers are beating,
but a little experience showed me, that many Are like a dog that is bred up in a forge or furnace ▪ that being used to it, can sleep though the hammers Are beating,
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and the fire and hot Iron flaming about him ▪ when another that had never seen it, would be amazed at the sight.
and the fire and hight Iron flaming about him ▪ when Another that had never seen it, would be amazed At the sighed.
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When men have heard us 7 years together, yea 20 years, to talk of a day of Judgement,
When men have herd us 7 Years together, yea 20 Years, to talk of a day of Judgement,
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and they see it not, nor feel any hurt ▪ they think it is but talk,
and they see it not, nor feel any hurt ▪ they think it is but talk,
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and begin to make nothing of it. This is their thanks to God for his Patience:
and begin to make nothing of it. This is their thanks to God for his Patience:
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Because his Sentence is not executed speedily therefore their hearts are set in them to do evil, Eccl. 8.11.
Because his Sentence is not executed speedily Therefore their hearts Are Set in them to do evil, Ecclesiastes 8.11.
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As if God were slack of his Promise, as some men Account slackness, 2 Pet. 3.9.
As if God were slack of his Promise, as Some men Account slackness, 2 Pet. 3.9.
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(17) part (DIV2)
312
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1621
When one day with him is as a 1000. years, and a 1000. years as one day.
When one day with him is as a 1000. Years, and a 1000. Years as one day.
c-crq crd n1 p-acp pno31 vbz p-acp dt crd n2, cc dt crd n2 p-acp crd n1.
(17) part (DIV2)
312
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1622
What if we tell you 20 years together that you must dye, will you not believe us,
What if we tell you 20 Years together that you must die, will you not believe us,
q-crq cs pns12 vvb pn22 crd n2 av cst pn22 vmb vvi, vmb pn22 xx vvi pno12,
(17) part (DIV2)
312
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1623
because you have lived so long and seen no death coming?
Because you have lived so long and seen no death coming?
c-acp pn22 vhb vvn av av-j cc vvn dx n1 vvg?
(17) part (DIV2)
312
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1624
Three or four things there be should bring any matter to the heart. 1. If it be a matter of exceeding weight. 2. If it concern not others only,
Three or four things there be should bring any matter to the heart. 1. If it be a matter of exceeding weight. 2. If it concern not Others only,
crd cc crd n2 pc-acp vbi vmd vvi d n1 p-acp dt n1. crd cs pn31 vbb dt n1 pp-f j-vvg n1. crd cs pn31 vvb xx n2-jn av-j,
(17) part (DIV2)
313
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1625
but our selves. 3. If it be certain. 4. If neer.
but our selves. 3. If it be certain. 4. If near.
cc-acp po12 n2. crd cs pn31 vbb j. crd cs av-j.
(17) part (DIV2)
313
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1626
All these things are here to be found, and therefore how should your hearts be moved at the Consideration of this great day!
All these things Are Here to be found, and Therefore how should your hearts be moved At the Consideration of this great day!
d d n2 vbr av pc-acp vbi vvn, cc av q-crq vmd po22 n2 vbb vvn p-acp dt n1 pp-f d j n1!
(17) part (DIV2)
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1. What matter can be mentioned with the Tongue of man of greater moment? For the poor creature to stand before his Maker and Redeemer, to be Judged to Everlasting Joy or Torment? Alas!
1. What matter can be mentioned with the Tongue of man of greater moment? For the poor creature to stand before his Maker and Redeemer, to be Judged to Everlasting Joy or Torment? Alas!
crd q-crq n1 vmb vbi vvn p-acp dt n1 pp-f n1 pp-f jc n1? p-acp dt j n1 pc-acp vvi p-acp po31 n1 cc n1, pc-acp vbi vvn p-acp j n1 cc n1? np1!
(17) part (DIV2)
315
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1628
all the matters of this world are playes, and toyes, and dreams to this: Matters of profit or disprofit are nothing to it:
all the matters of this world Are plays, and toys, and dreams to this: Matters of profit or disprofit Are nothing to it:
d dt n2 pp-f d n1 vbr n2, cc n2, cc n2 p-acp d: n2 pp-f n1 cc n1 vbr pix p-acp pn31:
(17) part (DIV2)
315
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1629
Matters of credit or discredit are unworthy to be named with it: Matters of temporal life or death are nothing to it.
Matters of credit or discredit Are unworthy to be nam with it: Matters of temporal life or death Are nothing to it.
n2 pp-f n1 cc n1 vbr j pc-acp vbi vvn p-acp pn31: n2 pp-f j n1 cc n1 vbr pix p-acp pn31.
(17) part (DIV2)
315
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1630
We see the poor bruit beasts go every day to the slaughter, and we make no great matter of it,
We see the poor bruit beasts go every day to the slaughter, and we make no great matter of it,
pns12 vvb dt j n1 n2 vvb d n1 p-acp dt n1, cc pns12 vvb dx j n1 pp-f pn31,
(17) part (DIV2)
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though their life be as dear to them as ours to us. To be Judged to an Everlasting death or torment;
though their life be as dear to them as ours to us. To be Judged to an Everlasting death or torment;
cs po32 n1 vbb a-acp j-jn p-acp pno32 c-acp png12 p-acp pno12. pc-acp vbi vvn p-acp dt j n1 cc n1;
(17) part (DIV2)
315
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1632
this is the great danger, that one would think should shake the stoutest heart to consider it,
this is the great danger, that one would think should shake the Stoutest heart to Consider it,
d vbz dt j n1, cst pi vmd vvi vmd vvi dt js n1 pc-acp vvi pn31,
(17) part (DIV2)
315
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1633
and awake the dullest sinner to prevent it.
and awake the dullest sinner to prevent it.
cc vvb dt js n1 pc-acp vvi pn31.
(17) part (DIV2)
315
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1634
2. Its a matter that concerneth every one of your selves, and every man or woman that ever lived upon the earth, or ever shall do:
2. Its a matter that concerns every one of your selves, and every man or woman that ever lived upon the earth, or ever shall do:
crd pn31|vbz dt n1 cst vvz d crd pp-f po22 n2, cc d n1 cc n1 cst av vvd p-acp dt n1, cc av vmb vdi:
(17) part (DIV2)
316
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1635
I am not speaking to you of the affairs of some far Countrey, that are nothing to you, but only to marvail at;
I am not speaking to you of the affairs of Some Far Country, that Are nothing to you, but only to marvel At;
pns11 vbm xx vvg p-acp pn22 pp-f dt n2 pp-f d j n1, cst vbr pix p-acp pn22, cc-acp av-j p-acp n1 p-acp;
(17) part (DIV2)
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1636
which you never saw, nor ever shall do: no;
which you never saw, nor ever shall do: no;
r-crq pn22 av-x vvd, ccx av vmb vdi: dx;
(17) part (DIV2)
316
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1637
It is thy own self man or woman that hearest me this day, that shalt as surely appear before the Judgement-Seat of Christ,
It is thy own self man or woman that Hearst me this day, that shalt as surely appear before the Judgement-Seat of christ,
pn31 vbz po21 d n1 n1 cc n1 cst vv2 pno11 d n1, cst vm2 p-acp av-j vvi p-acp dt n1 pp-f np1,
(17) part (DIV2)
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1638
as the Lord liveth, and as he is true and faithful;
as the Lord lives, and as he is true and faithful;
c-acp dt n1 vvz, cc c-acp pns31 vbz j cc j;
(17) part (DIV2)
316
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1639
and that is as sure as thou livest on this earth, or as the heaven is over thee.
and that is as sure as thou Livest on this earth, or as the heaven is over thee.
cc d vbz a-acp j c-acp pns21 vv2 p-acp d n1, cc p-acp dt n1 vbz p-acp pno21.
(17) part (DIV2)
316
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1640
That man that heareth all this with the most careless blockish heart, shall be awakened and stand with the rest at that day;
That man that hears all this with the most careless blockish heart, shall be awakened and stand with the rest At that day;
cst n1 cst vvz d d p-acp dt av-ds j j n1, vmb vbi vvn cc vvi p-acp dt n1 p-acp d n1;
(17) part (DIV2)
316
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1641
that man that never thought of it, but spent his time in worldly matters, shall leave all, and there appear;
that man that never Thought of it, but spent his time in worldly matters, shall leave all, and there appear;
d n1 cst av-x vvd pp-f pn31, cc-acp vvd po31 n1 p-acp j n2, vmb vvi d, cc pc-acp vvi;
(17) part (DIV2)
316
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1642
that man that will not believe these things to be true, but make a jest of them, shall see and feel what he would not Believe,
that man that will not believe these things to be true, but make a jest of them, shall see and feel what he would not Believe,
cst n1 cst vmb xx vvi d n2 pc-acp vbi j, cc-acp vvb dt n1 pp-f pno32, vmb vvi cc vvb r-crq pns31 vmd xx vvi,
(17) part (DIV2)
316
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1643
and he also shall be there:
and he also shall be there:
cc pns31 av vmb vbi a-acp:
(17) part (DIV2)
316
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1644
The godly that waited in hope for that day, as the day of their full Deliverance and Coronation, they shall be there.
The godly that waited in hope for that day, as the day of their full Deliverance and Coronation, they shall be there.
dt j cst vvd p-acp n1 p-acp d n1, c-acp dt n1 pp-f po32 j n1 cc n1, pns32 vmb vbi a-acp.
(17) part (DIV2)
316
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1645
Those that have lain in the dust these 5000. years, shall rise again and all stand there.
Those that have lain in the dust these 5000. Years, shall rise again and all stand there.
d cst vhb vvn p-acp dt n1 d crd n2, vmb vvi av cc d vvb a-acp.
(17) part (DIV2)
316
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1646
Hearer, whoever thou art, believe it, thou mayest better think to live without meat, to see without light, to escape death,
Hearer, whoever thou art, believe it, thou Mayest better think to live without meat, to see without Light, to escape death,
n1, r-crq pns21 vb2r, vvb pn31, pns21 vm2 vvi vvi pc-acp vvi p-acp n1, pc-acp vvi p-acp n1, pc-acp vvi n1,
(17) part (DIV2)
316
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1647
and abide for ever on earth, then to keep away from that Appearance. Willing or unwilling, thou shalt be there.
and abide for ever on earth, then to keep away from that Appearance. Willing or unwilling, thou shalt be there.
cc vvi p-acp av p-acp n1, cs pc-acp vvi av p-acp d n1. j cc j, pns21 vm2 vbb a-acp.
(17) part (DIV2)
316
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1648
And should not a matter then that so concerneth thy self, go neer to thy heart,
And should not a matter then that so concerns thy self, go near to thy heart,
cc vmd xx dt n1 av cst av vvz po21 n1, vvb av-j p-acp po21 n1,
(17) part (DIV2)
316
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1649
and awake thee from thy security? 3. That it is a matter of unquestionable certainty, I have partly shewed you already,
and awake thee from thy security? 3. That it is a matter of unquestionable certainty, I have partly showed you already,
cc vvb pno21 p-acp po21 n1? crd cst pn31 vbz dt n1 pp-f j n1, pns11 vhb av vvn pn22 av,
(17) part (DIV2)
316
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1650
and more would do, if I were Preaching to known Infidels.
and more would do, if I were Preaching to known Infidels.
cc dc vmd vdi, cs pns11 vbdr vvg p-acp j-vvn n2.
(17) part (DIV2)
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1651
If the careless world had any just reason to think it were uncertain, their carelesness were more excusable.
If the careless world had any just reason to think it were uncertain, their carelessness were more excusable.
cs dt j n1 vhd d j n1 pc-acp vvi pn31 vbdr j, po32 n1 vbdr av-dc j.
(17) part (DIV2)
317
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1652
Me thinks a man should be affected with that which he is certain shall come to pass, in a manner as if it were now in doing. 1 Thes. 5.2. Ye perfectly know that the day of the Lord so cometh, &c. saith the Apostle.
Me thinks a man should be affected with that which he is certain shall come to pass, in a manner as if it were now in doing. 1 Thebes 5.2. You perfectly know that the day of the Lord so comes, etc. Says the Apostle.
pno11 vvz dt n1 vmd vbi vvn p-acp d r-crq pns31 vbz j vmb vvi pc-acp vvi, p-acp dt n1 c-acp cs pn31 vbdr av p-acp vdg. crd np1 crd. pn22 av-j vvb cst dt n1 pp-f dt n1 av vvz, av vvz dt n1.
(17) part (DIV2)
317
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1653
4. This day is not only certain, but it is neer ; and therefore should affect you the more.
4. This day is not only certain, but it is near; and Therefore should affect you the more.
crd d n1 vbz xx av-j j, p-acp pn31 vbz av-j; cc av vmd vvi pn22 dt av-dc.
(17) part (DIV2)
318
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1654
I confess, if it were never so far of, yet seeing it will come at last, it should be carefully regarded:
I confess, if it were never so Far of, yet seeing it will come At last, it should be carefully regarded:
pns11 vvb, cs pn31 vbdr av av av-j pp-f, av vvg pn31 vmb vvi p-acp ord, pn31 vmd vbi av-j vvn:
(17) part (DIV2)
318
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1655
But when the Judge is at the door, Jam. 5.9.
But when the Judge is At the door, Jam. 5.9.
cc-acp c-crq dt n1 vbz p-acp dt n1, np1 crd.
(17) part (DIV2)
318
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1656
and we are almost at the barr, and it is so short a time to this Assize, what soul that is not dead will be secure? Alas Sirs!
and we Are almost At the bar, and it is so short a time to this Assize, what soul that is not dead will be secure? Alas Sirs!
cc pns12 vbr av p-acp dt n1, cc pn31 vbz av j dt n1 p-acp d n1, r-crq n1 cst vbz xx j vmb vbi j? uh n2!
(17) part (DIV2)
318
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1657
what is a little time when it is gone? how quickly shall you and I be all in another world,
what is a little time when it is gone? how quickly shall you and I be all in Another world,
q-crq vbz dt j n1 c-crq pn31 vbz vvn? q-crq av-j vmb pn22 cc pns11 vbi av-d p-acp j-jn n1,
(17) part (DIV2)
319
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1658
and our souls receive their particular Judgement, and so wait till the body be raised and judged to the same Condition? It is not a 100. years in all likelyhood, till ▪ every soul of us shall be in heaven or hell:
and our Souls receive their particular Judgement, and so wait till the body be raised and judged to the same Condition? It is not a 100. Years in all likelihood, till ▪ every soul of us shall be in heaven or hell:
cc po12 n2 vvi po32 j n1, cc av vvb p-acp dt n1 vbb vvn cc vvn p-acp dt d n1? pn31 vbz xx dt crd n2 p-acp d n1, c-acp ▪ zz n1 pp-f pno12 vmb vbi p-acp n1 cc n1:
(17) part (DIV2)
319
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1659
and its like, not half or a quarter of that time, but it will be so with the greater part of us:
and its like, not half or a quarter of that time, but it will be so with the greater part of us:
cc pn31|vbz j, xx j-jn cc dt n1 pp-f d n1, cc-acp pn31 vmb vbi av p-acp dt jc n1 pp-f pno12:
(17) part (DIV2)
319
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1660
and what is a year or two, or a 100? how speedily is it come? how many a soul that is now in heaven or hell, within a 1000 years dwelt in the places that you now dwell in,
and what is a year or two, or a 100? how speedily is it come? how many a soul that is now in heaven or hell, within a 1000 Years dwelled in the places that you now dwell in,
cc r-crq vbz dt n1 cc crd, cc dt crd? q-crq av-j vbz pn31 vvn? c-crq d dt n1 cst vbz av p-acp n1 cc n1, p-acp dt crd n2 vvn p-acp dt n2 cst pn22 av vvi p-acp,
(17) part (DIV2)
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1661
and sate in the seats you now sit in? And now their time is past, what is it? Alas;
and sat in the seats you now fit in? And now their time is past, what is it? Alas;
cc vvd p-acp dt n2 pn22 av vvi p-acp? cc av po32 n1 vbz j, r-crq vbz pn31? np1;
(17) part (DIV2)
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how quickly will it be so with us:
how quickly will it be so with us:
c-crq av-j vmb pn31 vbi av p-acp pno12:
(17) part (DIV2)
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You know not when you go to bed, but you may be Judged by the next morning:
You know not when you go to Bed, but you may be Judged by the next morning:
pn22 vvb xx c-crq pn22 vvb p-acp n1, cc-acp pn22 vmb vbi vvn p-acp dt ord n1:
(17) part (DIV2)
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1664
or when you rise, but you may be ▪ judged before night: but certainly you know that shortly it will be;
or when you rise, but you may be ▪ judged before night: but Certainly you know that shortly it will be;
cc c-crq pn22 vvb, cc-acp pn22 vmb vbi ▪ vvn p-acp n1: cc-acp av-j pn22 vvb cst av-j pn31 vmb vbi;
(17) part (DIV2)
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and should not this then be laid to heart? Yea the General Judgement will not be long:
and should not this then be laid to heart? Yea the General Judgement will not be long:
cc vmd xx d av vbb vvn p-acp n1? uh dt j n1 vmb xx vbi j:
(17) part (DIV2)
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For certainly we live in the end of the world. Qu. 4. MY next Question is, Whether are you ready for this dreadful Judgement when it comes,
For Certainly we live in the end of the world. Qu. 4. MY next Question is, Whither Are you ready for this dreadful Judgement when it comes,
c-acp av-j pns12 vvb p-acp dt n1 pp-f dt n1. n1 crd po11 ord n1 vbz, cs vbr pn22 j p-acp d j n1 c-crq pn31 vvz,
(17) part (DIV2)
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1667
or not ? Seeing it is your selves that must be tried, I ▪ think it concerns you to see that you be prepared.or not? Seeing it is your selves that must be tried, I ▪ think it concerns you to see that you be prepared.
cc xx? vvg pn31 vbz po22 n2 cst vmb vbi vvn, pns11 ▪ vvb pn31 vvz pn22 pc-acp vvi cst pn22 vbb vvn.
(17) part (DIV2)
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How often hath Christ warned us in the Gospel, that we be alwaies ready ; because we know not the day or hour of his coming, Mat. 24.44.42. and 25.13. 1 Thes. 5.6.
How often hath christ warned us in the Gospel, that we be always ready; Because we know not the day or hour of his coming, Mathew 24.44.42. and 25.13. 1 Thebes 5.6.
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(17) part (DIV2)
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and told us how sad a time it will be to those that are unready, Mat. 25.11, 12. Did men but well know what a meeting and greeting there will be between Christ and an unready soul, it would sure startle them,
and told us how sad a time it will be to those that Are unready, Mathew 25.11, 12. Did men but well know what a meeting and greeting there will be between christ and an unready soul, it would sure startle them,
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(17) part (DIV2)
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and make them look about them. What say you Beloved Hearers, are you ready for Judgement, or are you not!
and make them look about them. What say you beloved Hearers, Are you ready for Judgement, or Are you not!
cc vvi pno32 vvi p-acp pno32. q-crq vvb pn22 j-vvn n2, vbr pn22 j p-acp n1, cc vbr pn22 xx!
(17) part (DIV2)
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Me thinks a man that knoweth he shall be Judged, should ask himself the Question every day of his life;
Me thinks a man that Knoweth he shall be Judged, should ask himself the Question every day of his life;
pno11 vvz dt n1 cst vvz pns31 vmb vbi vvn, vmd vvi px31 dt n1 d n1 pp-f po31 n1;
(17) part (DIV2)
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Am I ready to give up my Account to God! Do not you use to ask this of your own hearts? unless you be careless whether you be saved or damned, me thinks you should; and ask it seriously.
Am I ready to give up my Account to God! Do not you use to ask this of your own hearts? unless you be careless whither you be saved or damned, me thinks you should; and ask it seriously.
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(17) part (DIV2)
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Qu. But who be they that are ready? how shall I know whether I be ready or not ?
Qu. But who be they that Are ready? how shall I know whither I be ready or not?
n1 cc-acp r-crq vbb pns32 cst vbr j? q-crq vmb pns11 vvi cs pns11 vbb j cc xx?
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Answ. There is a twofold readiness. 1. When you are in a safe case. 2. When you are in a comfortable case, in regard of that day.Answer There is a twofold readiness. 1. When you Are in a safe case. 2. When you Are in a comfortable case, in regard of that day.
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(17) part (DIV2)
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The latter is very desirable, but the first is of absolute necessity: this therefore is it that you must principally enquire after.
The latter is very desirable, but the First is of absolute necessity: this Therefore is it that you must principally inquire After.
dt d vbz j j, p-acp dt ord vbz pp-f j n1: d av vbz pn31 cst pn22 vmb av-j vvi a-acp.
(17) part (DIV2)
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1676
In General, all those, and only those are ready for Judgement, who shall be justified and saved,
In General, all those, and only those Are ready for Judgement, who shall be justified and saved,
p-acp n1, d d, cc av-j d vbr j p-acp n1, r-crq vmb vbi vvn cc vvn,
(17) part (DIV2)
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1677
and not condemned when Judgement comes; They that have a good cause in a Gospel sense.
and not condemned when Judgement comes; They that have a good cause in a Gospel sense.
cc xx vvn c-crq n1 vvz; pns32 cst vhb dt j n1 p-acp dt n1 n1.
(17) part (DIV2)
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It may be known before hand who these are; for Christ Judgeth, as I told you, by his Law.
It may be known before hand who these Are; for christ Judgeth, as I told you, by his Law.
pn31 vmb vbi vvn p-acp n1 r-crq d vbr; c-acp np1 vvz, c-acp pns11 vvd pn22, p-acp po31 n1.
(17) part (DIV2)
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1679
And therefore find out whom it is that the Law of grace doth justifie or condemn,
And Therefore find out whom it is that the Law of grace does justify or condemn,
cc av vvb av r-crq pn31 vbz d dt n1 pp-f n1 vdz vvi cc vvi,
(17) part (DIV2)
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1680
and you may certainly know whom the Judge will Justifie or Condemn; for he Judgeth righteously.
and you may Certainly know whom the Judge will Justify or Condemn; for he Judgeth righteously.
cc pn22 vmb av-j vvi r-crq dt n1 vmb vvi cc vvb; c-acp pns31 vvz av-j.
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If you further ask me who these are ;
If you further ask me who these Are;
cs pn22 av-j vvb pno11 r-crq d vbr;
(17) part (DIV2)
325
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1682
remember that I told you before, that every man that is personally righteous by fulfilling the Condition of Salvation in the Gospel, shall be saved,
Remember that I told you before, that every man that is personally righteous by fulfilling the Condition of Salvation in the Gospel, shall be saved,
vvb cst pns11 vvd pn22 a-acp, cst d n1 cst vbz av-j j p-acp vvg dt n1 pp-f n1 p-acp dt n1, vmb vbi vvn,
(17) part (DIV2)
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1683
and he that is found unrighteous, as having not fulfilled them, shall perish at that day. Q1. Who are these ?
and he that is found unrighteous, as having not fulfilled them, shall perish At that day. Q1. Who Are these?
cc pns31 cst vbz vvn j, c-acp vhg xx vvn pno32, vmb vvi p-acp d n1. np1. r-crq vbr d?
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Answ. I will tell you them in a few words, lest you should forget, because it is a matter that your Salvation or Damnation dependeth upon.Answer I will tell you them in a few words, lest you should forget, Because it is a matter that your Salvation or Damnation dependeth upon.
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1. The soul that unfeignedly repenteth of his former sinful course, and turneth from it in heart and life,
1. The soul that unfeignedly Repenteth of his former sinful course, and turns from it in heart and life,
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and loveth the way of godliness which he hated, and hateth the way of sin which he loved,
and loves the Way of godliness which he hated, and hates the Way of since which he loved,
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and is become throughly a New creature, being born again and sanctified by the Spirit of Christ, shall be Justified:
and is become thoroughly a New creature, being born again and sanctified by the Spirit of christ, shall be Justified:
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but all others shall certainly be condemned.
but all Others shall Certainly be condemned.
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Good news to repenting converted sinners, but sad to Impenitent, and him that knows not what this means.
Good news to repenting converted Sinners, but sad to Impenitent, and him that knows not what this means.
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2. That soul that feeling his misery under sin, and the power of Satan, and the wrath of God, doth believe what Christ hath done and suffered for mans Restauration and Salvation,
2. That soul that feeling his misery under since, and the power of Satan, and the wrath of God, does believe what christ hath done and suffered for men Restauration and Salvation,
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and thankfully accepteth him as his only Saviour and Lord, on the terms that he is offered in the Gospel,
and thankfully Accepteth him as his only Saviour and Lord, on the terms that he is offered in the Gospel,
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and to those ends, even to Justifie him, and sanctifie and guide him, and bring him at last to everlasting glory;
and to those ends, even to Justify him, and sanctify and guide him, and bring him At last to everlasting glory;
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that soul shall be Justified at Judgement: and he that doth not, shall be condemned.
that soul shall be Justified At Judgement: and he that does not, shall be condemned.
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Or in short, in Scripture phrase, He that believeth shall be saved, and he that Believeth not shall be condemned, Mar. 16.16.
Or in short, in Scripture phrase, He that Believeth shall be saved, and he that Believeth not shall be condemned, Mar. 16.16.
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3. The soul that hath had so much knowledge of the goodness of God, and his love to man in Creation, Redemption,
3. The soul that hath had so much knowledge of the Goodness of God, and his love to man in Creation, Redemption,
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and the following mercies, and hath had so much conviction of the vanity of all creatures,
and the following Mercies, and hath had so much conviction of the vanity of all creatures,
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as thereupon to Love God more then all things below, so that he hath the chiefest room in the heart,
as thereupon to Love God more then all things below, so that he hath the chiefest room in the heart,
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and is prefered before all creatures ordinarily in a time of tryal: that soul shall be Justified at Judgement, and all others shall be condemned.
and is preferred before all creatures ordinarily in a time of trial: that soul shall be Justified At Judgement, and all Others shall be condemned.
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4. That soul that is so apprehensive of the absolute Soveraignty of God as Creator and Redeemer,
4. That soul that is so apprehensive of the absolute Sovereignty of God as Creator and Redeemer,
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and of the Righteousness of his Law, and the Goodness of his holy way, as that he is firmly Resolved to obey him before all others,
and of the Righteousness of his Law, and the goodness of his holy Way, as that he is firmly Resolved to obey him before all Others,
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and doth accordingly give up himself to study his will, of purpose that he may obey it,
and does accordingly give up himself to study his will, of purpose that he may obey it,
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and doth walk in these holy waies, and hath so far mortified the flesh, and subdued the world and the Devil, that the Authority and Word of God can do more with him, then any other;
and does walk in these holy ways, and hath so Far mortified the Flesh, and subdued the world and the devil, that the authority and Word of God can do more with him, then any other;
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and doth ordinarily prevail against all the perswasion and interest of the flesh, so that the main scope and bent of the heart and life is still for God;
and does ordinarily prevail against all the persuasion and Interest of the Flesh, so that the main scope and bent of the heart and life is still for God;
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and when he sinneth, he riseth again by true Repentance; I say, that soul, and that only, shall be Justified in Judgement, and be saved.
and when he Sinneth, he Riseth again by true Repentance; I say, that soul, and that only, shall be Justified in Judgement, and be saved.
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5. That soul that hath such Believing thoughts of the life to come, that he taketh the promised blessedness for his portion,
5. That soul that hath such Believing thoughts of the life to come, that he Takes the promised blessedness for his portion,
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and is resolved to venture all else upon it, and in hope of this glory, doth set light comparatively by all things in this world,
and is resolved to venture all Else upon it, and in hope of this glory, does Set Light comparatively by all things in this world,
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and waiteth for it as the end of his life, choosing any suffering that God shall call him to, rather then to lose his hopes of that felicity,
and waits for it as the end of his life, choosing any suffering that God shall call him to, rather then to loose his hope's of that felicity,
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and thus persevereth to the end:
and thus persevereth to the end:
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I say that soul, and none but that, shall be Justified in Judgement, and escape Damnation.
I say that soul, and none but that, shall be Justified in Judgement, and escape Damnation.
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In these five marks I have told you truly and briefly, who shall be justified and saved,
In these five marks I have told you truly and briefly, who shall be justified and saved,
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and who shall be condemned at the day of Judgement.
and who shall be condemned At the day of Judgement.
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And if you would have them all in five words, they are but the Description of these five Graces, Repentance, Faith, Love, Obedience, Hope.
And if you would have them all in five words, they Are but the Description of these five Graces, Repentance, Faith, Love, obedience, Hope.
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But though I have laid these close together for your use, yet lest you should think that in so weighty a case I am too short in the proof of what I so determine of ▪ I will tell you in the express words of many Scripture Texts, who shall be Justified, and who shall be condemned. [ John 3.3.
But though I have laid these close together for your use, yet lest you should think that in so weighty a case I am too short in the proof of what I so determine of ▪ I will tell you in the express words of many Scripture Texts, who shall be Justified, and who shall be condemned. [ John 3.3.
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Except a man be born again, he cannot enter into the Kingdom of God, Heb. 12.14. Without holiness none shall see God.
Except a man be born again, he cannot enter into the Kingdom of God, Hebrew 12.14. Without holiness none shall see God.
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Luk. 13.3, 5. Except ye repent, ye shall all likewise perish. Acts 26.18.Luk. 13.3, 5. Except you Repent, you shall all likewise perish. Acts 26.18.
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I send thee to open their eyes, and turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins,
I send thee to open their eyes, and turn them from darkness to Light, and from the power of Satan unto God, that they may receive forgiveness of Sins,
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and an Inheritance among the sanctified by Faith that is in me.
and an Inheritance among the sanctified by Faith that is in me.
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John 3.15, 16, 17, 18, 19. Whoever believeth in him shall not perish, but have everlasting life:John 3.15, 16, 17, 18, 19. Whoever Believeth in him shall not perish, but have everlasting life:
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he that believeth on him, is not condemned;
he that Believeth on him, is not condemned;
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he that believeth not is condemned already, because he hath not Believed in the name of the only begotten Son of God:
he that Believeth not is condemned already, Because he hath not Believed in the name of the only begotten Son of God:
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and this is the condemnation, that light is come into the world, and men loved darkness rather then light,
and this is the condemnation, that Light is come into the world, and men loved darkness rather then Light,
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because their deeds were evil, John 5.28, 29. The hour is coming in which all that are in the graves shall hear his voice and shall come forth, they that have done good to the Resurrection of life,
Because their Deeds were evil, John 5.28, 29. The hour is coming in which all that Are in the graves shall hear his voice and shall come forth, they that have done good to the Resurrection of life,
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and they that have done evil to the Resurrection of damnation. Mat. 25.30. Cast the unprofitable servant into outer darkness, there shall be weeping and gnashing of Teeth, Luke 19.27.
and they that have done evil to the Resurrection of damnation. Mathew 25.30. Cast the unprofitable servant into outer darkness, there shall be weeping and gnashing of Teeth, Lycia 19.27.
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But those mine enemies, which would not that I should raign over them, bring hither, and slay them before me.
But those mine enemies, which would not that I should Reign over them, bring hither, and slay them before me.
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Mat. 22.12, 13. Friend, how camest ▪ thou in hither, not having on a wedding garment? And he was speechless.Mathew 22.12, 13. Friend, how camest ▪ thou in hither, not having on a wedding garment? And he was speechless.
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Then said the King to the servants:
Then said the King to the Servants:
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Bind him hand and foot, and take him away, and cast him into outer darkness, &c. Mat. 5.20.
Bind him hand and foot, and take him away, and cast him into outer darkness, etc. Mathew 5.20.
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For I say unto you, that except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of heaven. Mat. 7.21. Not every one that saith, Lord, Lord ▪ shall enter into the Kingdom of Heaven;
For I say unto you, that except your Righteousness exceed the Righteousness of the Scribes and Pharisees, you shall in no wise enter into the Kingdom of heaven. Mathew 7.21. Not every one that Says, Lord, Lord ▪ shall enter into the Kingdom of Heaven;
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but he that doth the w•ll of my Father which is in Heaven. Heb. 5.9. He is become the Author of eternal salvation to all them that obey him. Rev. 22.14.
but he that does the w•ll of my Father which is in Heaven. Hebrew 5.9. He is become the Author of Eternal salvation to all them that obey him. Rev. 22.14.
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Blessed are they that do his Commandments, that they may have right to the tree of life,
Blessed Are they that do his commandments, that they may have right to the tree of life,
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and may enter in by the Gate into the City Rom 8.1, 13. There is then no Condemnation to them that are in Christ Jesus, that walk not after the flesh, but after the Spirit.
and may enter in by the Gate into the city Rom 8.1, 13. There is then no Condemnation to them that Are in christ jesus, that walk not After the Flesh, but After the Spirit.
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For if ye live after the flesh, ye shall dye:
For if you live After the Flesh, you shall die:
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but if ye through the Spirit do mortifie the deeds of the body, ye shall live. Rom. 8.9.
but if you through the Spirit do mortify the Deeds of the body, you shall live. Rom. 8.9.
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If any man have not the Spirit of Christ, he is none of his. Gal. 5.18.
If any man have not the Spirit of christ, he is none of his. Gal. 5.18.
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But if ye be Led of the Spirit, ye are not under the Law. Gal. 6.7, 8. Be not deceived: God is not mocked:
But if you be Led of the Spirit, you Are not under the Law. Gal. 6.7, 8. Be not deceived: God is not mocked:
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for whatsoever a man soweth, that shall he also reap for he that soweth to the flesh, shall of the flesh reap Corruption:
for whatsoever a man Soweth, that shall he also reap for he that Soweth to the Flesh, shall of the Flesh reap Corruption:
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but he that soweth to the Spirit, shall of the Spirit reap life Everlasting. Matth. 6.21.
but he that Soweth to the Spirit, shall of the Spirit reap life Everlasting. Matthew 6.21.
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For where your Treasure is, there will your heart be also.
For where your Treasure is, there will your heart be also.
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] Read Psal. 1. and many other Texts to this purpose, of which some are cited in my Directions for Peace of Conscience: Dir. 11. p. 115, 116.
] Read Psalm 1. and many other Texts to this purpose, of which Some Are cited in my Directions for Peace of Conscience: Dir 11. p. 115, 116.
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And thus I have told you from Gods Word, how you may know whether you are Ready for Judgement;
And thus I have told you from God's Word, how you may know whither you Are Ready for Judgement;
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which is the fourth thing that I would advise you to enquire after.
which is the fourth thing that I would Advice you to inquire After.
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O Sirs, what shift do you make to keep your souls from Continual Terrours, as long as you remain unready for Judgement? How do you keep the Thoughts of it out of your mind, that they do not break your sleep,
Oh Sirs, what shift do you make to keep your Souls from Continual Terrors, as long as you remain unready for Judgement? How do you keep the Thoughts of it out of your mind, that they do not break your sleep,
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and meet you in your business, and haunt you every way you go, while Judgement is so neer,
and meet you in your business, and haunt you every Way you go, while Judgement is so near,
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1744
and you are so unready? But I shall proceed to my next Question. Qu. 5. AND in the last place, to those of you that are not yet Ready, nor in a Condition wherein you may be safe at that day;
and you Are so unready? But I shall proceed to my next Question. Qu. 5. AND in the last place, to those of you that Are not yet Ready, nor in a Condition wherein you may be safe At that day;
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(17) part (DIV2)
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my Question is, How are you resolved to prepare for Judgement for the time to come? Will you do no more than you have done hitherto? Or will you now set your selves with all your might, to make preparation for so great a day? me thinks you should be now past all demurrs, delays,
my Question is, How Are you resolved to prepare for Judgement for the time to come? Will you do no more than you have done hitherto? Or will you now Set your selves with all your might, to make preparation for so great a day? me thinks you should be now passed all demurs, delays,
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(17) part (DIV2)
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1746
or further doubtings about such a business;
or further doubtings about such a business;
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(17) part (DIV2)
341
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1747
and by the consideration of what I have said already, you should be fully Resolved to lose no more time,
and by the consideration of what I have said already, you should be Fully Resolved to loose no more time,
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(17) part (DIV2)
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1748
but presently to awake, and set upon the work.
but presently to awake, and Set upon the work.
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(17) part (DIV2)
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1749
Me thinks you should all say, We will do any thing that the Lord shall Direct us to do, rather than we will be unready for the final doom!
Me thinks you should all say, We will do any thing that the Lord shall Direct us to do, rather than we will be unready for the final doom!
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(17) part (DIV2)
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1750
O that there were but such hearts in you, that you were trully willing to follow the gracious Guidance of the Lord,
O that there were but such hearts in you, that you were trully willing to follow the gracious Guidance of the Lord,
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(17) part (DIV2)
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1751
and to use but those sweet and reasonable means which he hath prescribed you in his Word, that you may be ready for that day!
and to use but those sweet and reasonable means which he hath prescribed you in his Word, that you may be ready for that day!
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(17) part (DIV2)
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1752
Alas, it is no hard matter for me to tell you, or my self, what it is that we must do, if we will be happy;
Alas, it is no hard matter for me to tell you, or my self, what it is that we must do, if we will be happy;
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(17) part (DIV2)
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1753
and it is no very hard matter to Do it, so far as we are truly willing ;
and it is no very hard matter to Do it, so Far as we Are truly willing;
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(17) part (DIV2)
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1754
but the difficulty is, to be truly and throughly willing to this work.
but the difficulty is, to be truly and thoroughly willing to this work.
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(17) part (DIV2)
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1755
If I shall tell you what you must do for preparation, shall I not lose my labour? Will you resolve and promise in the strength of Grace, that you will faithfully and speedily endeavour to practise it, whoever shall gainsay it? Upon hope of this I will set you down some brief Directions, which you must follow,
If I shall tell you what you must do for preparation, shall I not loose my labour? Will you resolve and promise in the strength of Grace, that you will faithfully and speedily endeavour to practise it, whoever shall gainsay it? Upon hope of this I will Set you down Some brief Directions, which you must follow,
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(17) part (DIV2)
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1756
if ever you will with comfort look the Lord Jesus in the face at the hour of Death,
if ever you will with Comfort look the Lord jesus in the face At the hour of Death,
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(17) part (DIV2)
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1757
or in the Day of Judgement.
or in the Day of Judgement.
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(17) part (DIV2)
341
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1758
THE first Direction is this, See that your souls be sincerely established in the Belief of this Judgement and Everlasting life :
THE First Direction is this, See that your Souls be sincerely established in the Belief of this Judgement and Everlasting life:
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(17) part (DIV2)
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1759
For if you do not soundly believe it, you will not seriously prepare for it.
For if you do not soundly believe it, you will not seriously prepare for it.
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(17) part (DIV2)
342
Page 262
1760
If you have the Judgement and belief of an Infidel, you cannot have the Heart or the Life of a Christian.
If you have the Judgement and belief of an Infidel, you cannot have the Heart or the Life of a Christian.
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(17) part (DIV2)
342
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1761
Unbelief shuts out the most of the world from heaven, see that it do not so by you!
Unbelief shuts out the most of the world from heaven, see that it do not so by you!
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(17) part (DIV2)
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1762
If you say, You cannot Believe what you would: I answer, Feed not your unbelief by wilfulness, or unreasonableness;
If you say, You cannot Believe what you would: I answer, Feed not your unbelief by wilfulness, or unreasonableness;
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(17) part (DIV2)
342
Page 262
1763
Use Gods means to overcome it, and shut not your eyes against the light, and then try the issue, Heb. 3.12, 13, 15, 16, 17, 18, 19. THE second Direction.
Use God's means to overcome it, and shut not your eyes against the Light, and then try the issue, Hebrew 3.12, 13, 15, 16, 17, 18, 19. THE second Direction.
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(17) part (DIV2)
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1764
Labour diligently to have a sound understanding of the nature of the Laws and Judgement of God. Labour diligently to have a found understanding of the nature of the Laws and Judgement of God.
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(17) part (DIV2)
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1765
On what terms it is that he dealeth with mankind: and on what terms he will Judge them to Life or Death:
On what terms it is that he deals with mankind: and on what terms he will Judge them to Life or Death:
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(17) part (DIV2)
343
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1766
and what the Reward and Punishment is ▪ For if you know not the Law by which you must be Judged ▪ you cannot know how to prepare for the Judgement.
and what the Reward and Punishment is ▪ For if you know not the Law by which you must be Judged ▪ you cannot know how to prepare for the Judgement.
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(17) part (DIV2)
343
Page 263
1767
Study the Scripture therefore, and mark who they be that God promiseth to save, and who they be that he threateneth to Condemn.
Study the Scripture Therefore, and mark who they be that God promises to save, and who they be that he threateneth to Condemn.
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(17) part (DIV2)
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1768
For according to that Word will the Judgement pass. THE third Direction.
For according to that Word will the Judgement pass. THE third Direction.
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(17) part (DIV2)
343
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1769
See that you take it as the very business of your Lives, to make ready for that day. See that you take it as the very business of your Lives, to make ready for that day.
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(17) part (DIV2)
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Page 264
1770
Understand that you have no other business in this world, but what doth necessarily depend on this.
Understand that you have no other business in this world, but what does necessarily depend on this.
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(17) part (DIV2)
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Page 264
1771
What else have you to do, but to provide for everlasting? and to use means to sustain your own bodies and others, of purpose for this work, till it be happily done? Live therefore as men that make this the main scope and care of their Lives:
What Else have you to do, but to provide for everlasting? and to use means to sustain your own bodies and Others, of purpose for this work, till it be happily done? Live Therefore as men that make this the main scope and care of their Lives:
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(17) part (DIV2)
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1772
and let all things else come in but on the by.
and let all things Else come in but on the by.
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(17) part (DIV2)
344
Page 264
1773
Remember every morning when you awake, that you must spend that day in preparation for your Account,
remember every morning when you awake, that you must spend that day in preparation for your Account,
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(17) part (DIV2)
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Page 264
1774
and that God doth give it you for that end.
and that God does give it you for that end.
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(17) part (DIV2)
344
Page 265
1775
When you go to bed, examine your hearts, what you have done that day in preparation for your last Day:
When you go to Bed, examine your hearts, what you have done that day in preparation for your last Day:
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(17) part (DIV2)
344
Page 265
1776
And take that time as lost which doth nothing to this end. THE fourth Direction.
And take that time as lost which does nothing to this end. THE fourth Direction.
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(17) part (DIV2)
344
Page 265
1777
Ʋse frequently to think of the Certainty, neerness and dreadfulness of that day, to keep Life in your Affections and Endeavours; Ʋse frequently to think of the Certainty, nearness and dreadfulness of that day, to keep Life in your Affections and Endeavours;
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(17) part (DIV2)
345
Page 265
1778
lest by Inconsiderateness your souls grow stupid and negligent. lest by Inconsiderateness your Souls grow stupid and negligent.
cs p-acp n1 po22 n2 vvb j cc j.
(17) part (DIV2)
345
Page 265
1779
Otherwise, because it is out of sight, the heart will be apt to grow hardened and secure.
Otherwise, Because it is out of sighed, the heart will be apt to grow hardened and secure.
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(17) part (DIV2)
345
Page 265
1780
And do not think of it sleightly as a common thing, but purposely set your selves to think of it, that it may rouze you up to such Affections and Endeavours as in some measure are answerable to the nature of the thing. THE fifth Direction.
And do not think of it slightly as a Common thing, but purposely Set your selves to think of it, that it may rouse you up to such Affections and Endeavours as in Some measure Are answerable to the nature of the thing. THE fifth Direction.
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(17) part (DIV2)
345
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1781
Labour to have a lively feeling on thy heart, of the evil and weight of that sin which thou art guilty of, Labour to have a lively feeling on thy heart, of the evil and weight of that since which thou art guilty of,
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(17) part (DIV2)
346
Page 266
1782
and of the misery into which it hath brought thee, and would further bring thee if thou be not delivered,
and of the misery into which it hath brought thee, and would further bring thee if thou be not Delivered,
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(17) part (DIV2)
346
Page 266
1783
and so to feel the need of a Deliverer. This must prepare thee to partake of Christ now:and so to feel the need of a Deliverer. This must prepare thee to partake of christ now:
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(17) part (DIV2)
346
Page 266
1784
and if thou partake not of him now ▪ thou canst not be saved by him Then. It is these souls that now make light of their sin and misery, that must then feel them so heavy, as to be pressed by them into the infernal flames.
and if thou partake not of him now ▪ thou Canst not be saved by him Then. It is these Souls that now make Light of their since and misery, that must then feel them so heavy, as to be pressed by them into the infernal flames.
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(17) part (DIV2)
346
Page 266
1785
And those that now feel little need of a Saviour, they shall then have none to save them, when they feel their need. THE sixth Direction.
And those that now feel little need of a Saviour, they shall then have none to save them, when they feel their need. THE sixth Direction.
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(17) part (DIV2)
346
Page 267
1786
Ʋnderstand and Believe the sufficiency of that Ransom and Satisfaction to Justice, which Christ hath made for thy sins and for the world, Ʋnderstand and Believe the sufficiency of that Ransom and Satisfaction to justice, which christ hath made for thy Sins and for the world,
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(17) part (DIV2)
347
Page 267
1787
and how freely and universally it is offered in the Gospel. Thy sin is not uncurable or unpardonable, nor thy misery remediless:and how freely and universally it is offered in the Gospel. Thy since is not uncurable or unpardonable, nor thy misery remediless:
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(17) part (DIV2)
347
Page 267
1788
God hath provided a remedy in his Son Christ, and brought it so neer thy hands, that nothing but thy neglecting,
God hath provided a remedy in his Son christ, and brought it so near thy hands, that nothing but thy neglecting,
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(17) part (DIV2)
347
Page 267
1789
or willful refusing it, can deprive thee of the Benefit. Settle thy soul in this belief. THE seventh Direction.
or wilful refusing it, can deprive thee of the Benefit. Settle thy soul in this belief. THE seventh Direction.
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(17) part (DIV2)
347
Page 267
1790
Ʋnderstand and Believe that for all Christs satisfaction, there is an Absolute Necessity of sound Faith and Repentance to be in thy own self, Ʋnderstand and Believe that for all Christ satisfaction, there is an Absolute Necessity of found Faith and Repentance to be in thy own self,
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(17) part (DIV2)
348
Page 268
1791
before thou canst be a Member of him, or be Pardoned, Adopted, or Justified by his blood. before thou Canst be a Member of him, or be Pardoned, Adopted, or Justified by his blood.
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(17) part (DIV2)
348
Page 268
1792
He dyed not for final Infidelity and Impenitency as predominant in any soul. As the Law of his Father which occasioned his suffering, required perfect Obedience, or suffering:
He died not for final Infidelity and Impenitency as predominant in any soul. As the Law of his Father which occasioned his suffering, required perfect obedience, or suffering:
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(17) part (DIV2)
348
Page 268
1793
So his own Law, which he hath made for the conveyance of his Benefits, doth require yet true Faith and Repentance of men themselves,
So his own Law, which he hath made for the conveyance of his Benefits, does require yet true Faith and Repentance of men themselves,
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(17) part (DIV2)
348
Page 268
1794
before they shall be pardoned by him; and sincere Obedience and Perseverance before they shall be glorified. THE eighth Direction.
before they shall be pardoned by him; and sincere obedience and Perseverance before they shall be glorified. THE eighth Direction.
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(17) part (DIV2)
348
Page 268
1795
Rest not therefore in an unrenewed, unsanctified state; Rest not Therefore in an unrenewed, unsanctified state;
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(17) part (DIV2)
349
Page 269
1796
that is, till this Faith and Repentance be wrought on thy own soul, and thou be truly broken off from thy former sinful course,
that is, till this Faith and Repentance be wrought on thy own soul, and thou be truly broken off from thy former sinful course,
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(17) part (DIV2)
349
Page 269
1797
and from all things in this world: and art Dedicated, Devoted, and Resigned unto God. and from all things in this world: and art Dedicated, Devoted, and Resigned unto God.
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(17) part (DIV2)
349
Page 269
1798
Seeing this change must be made, and these graces must be had, or thou must certainly perish:
Seeing this change must be made, and these graces must be had, or thou must Certainly perish:
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(17) part (DIV2)
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Page 269
1799
in the fear of God, see that thou give no ease to thy mind till thou art thus changed.
in the Fear of God, see that thou give no ease to thy mind till thou art thus changed.
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(17) part (DIV2)
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Page 269
1800
Be content with nothing till this be done. Delay not another day.
Be content with nothing till this be done. delay not Another day.
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(17) part (DIV2)
349
Page 269
1801
How canst thou live merrily, or sleep quietly in such a Condition, as if thou shouldst dye in it, thou shouldst perish for ever? Especially when thou art every hour uncertain whether thou shalt see another hour,
How Canst thou live merrily, or sleep quietly in such a Condition, as if thou Shouldst die in it, thou Shouldst perish for ever? Especially when thou art every hour uncertain whither thou shalt see Another hour,
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(17) part (DIV2)
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Page 270
1802
and not be presently snatch away by death? Me thinks while thou a•t in so sad a case, which way ever thou art going,
and not be presently snatch away by death? Me thinks while thou a•t in so sad a case, which Way ever thou art going,
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(17) part (DIV2)
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Page 270
1803
or what ever thou art doing, it should still come into thy thoughts, Oh what if I should Dye,
or what ever thou art doing, it should still come into thy thoughts, O what if I should Die,
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(17) part (DIV2)
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Page 270
1804
before I be Regenerate, and have part in Christ! THE ninth Direction.before I be Regenerate, and have part in christ! THE ninth Direction.
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(17) part (DIV2)
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1805
Let it be the daily care of thy soul, to mortifie thy fleshly desires, and overcome this world; Let it be the daily care of thy soul, to mortify thy fleshly Desires, and overcome this world;
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1806
and live as in a continual Conflict with Satan, which will not be ended till thy life do end. and live as in a continual Conflict with Satan, which will not be ended till thy life do end.
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1807
If any thing destroy thee by drawing away thy heart from God, it will be thy carnal self, thy fleshly desires,
If any thing destroy thee by drawing away thy heart from God, it will be thy carnal self, thy fleshly Desires,
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1808
and the allurements of this world, which is the matter that they fed upon.
and the allurements of this world, which is the matter that they fed upon.
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1809
This therefore must be the earnest work of thy life, to subdue this flesh and set light by this world,
This Therefore must be the earnest work of thy life, to subdue this Flesh and Set Light by this world,
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1810
and resist the Devil, that by these would destroy thee.
and resist the devil, that by these would destroy thee.
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1811
It is the common case of miserable hypocrites, that at first they list them selves under Christ as for a fight,
It is the Common case of miserable Hypocrites, that At First they list them selves under christ as for a fight,
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1812
but they presently forget their state and work;
but they presently forget their state and work;
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1813
and when they are once in their own conceit Regenerate, they think themselves so safe, that there is no further danger;
and when they Are once in their own conceit Regenerate, they think themselves so safe, that there is no further danger;
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1814
and thereupon do lay down their Arms, and take that which they miscall their Christian Liberty,
and thereupon do lay down their Arms, and take that which they miscall their Christian Liberty,
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1815
and indulge and please that flesh, which they promised to mortifie, and close with the world which they promised to contemn,
and indulge and please that Flesh, which they promised to mortify, and close with the world which they promised to contemn,
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1816
and so give up themselves to the Devil whom they promised to fight against.
and so give up themselves to the devil whom they promised to fight against.
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1817
If once you apprehend that all your Religion lyeth in meer Believing that all shall go well with you,
If once you apprehend that all your Religion lies in mere Believing that all shall go well with you,
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1818
and that the bitterness of death is past, and in a forbearance of some disgraceful sins,
and that the bitterness of death is past, and in a forbearance of Some disgraceful Sins,
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1819
and being much in the Exercise of your Gifts, and in external wayes of Duty,
and being much in the Exercise of your Gifts, and in external ways of Duty,
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1820
and giving God a Cheap and plausible obedience in those things only which the Flesh can spare;
and giving God a Cheap and plausible Obedience in those things only which the Flesh can spare;
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1821
you are then faln into that deceitful hypocrisie, which will as surely condemn you, as open prophanness,
you Are then fallen into that deceitful hypocrisy, which will as surely condemn you, as open profaneness,
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1822
if you get not out of it. You must live as in a fight, or you cannot overcome.
if you get not out of it. You must live as in a fight, or you cannot overcome.
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1823
You must live loose from all things in this world, if you will be ready for another. You must not live after the flesh,
You must live lose from all things in this world, if you will be ready for Another. You must not live After the Flesh,
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1824
but mortifie it by the Spirit, if you would not dye but live for ever. Rom. 8.13. These things are not indifferent, but of flat necessity. THE tenth Direction.
but mortify it by the Spirit, if you would not die but live for ever. Rom. 8.13. These things Are not indifferent, but of flat necessity. THE tenth Direction.
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1825
Do all your works as men that must be judged for them. Do all your works as men that must be judged for them.
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1826
It is not enough (at least in point of Duty and Comfort) that you Judge this preparation in General to be the main business of your lives,
It is not enough (At least in point of Duty and Comfort) that you Judge this preparation in General to be the main business of your lives,
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1827
but you should also order your particular Actions by these Thoughts, and measure them by their Respects to this approaching day.
but you should also order your particular Actions by these Thoughts, and measure them by their Respects to this approaching day.
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1828
Before you venture on them, enquire whether they will bear weight in Judgement, and be sweet or bitter when they are brought to tryal? Both for matter and manner, this must be observed.
Before you venture on them, inquire whither they will bear weight in Judgement, and be sweet or bitter when they Are brought to trial? Both for matter and manner, this must be observed.
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1829
Oh that you would Remember this when Temptations are upon you.
O that you would remember this when Temptations Are upon you.
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1830
When you are Tempted to give up your minds to the world, and drown your selves in earthly cares, will you bethink you soberly whether you would hear of this at Judgement? and whether the world will be then as sweet as now? and whether this be the best preparation for your Tryal? When you are Tempted to be Drunk or to spend your precious time in Ale-houses,
When you Are Tempted to give up your minds to the world, and drown your selves in earthly Cares, will you bethink you soberly whither you would hear of this At Judgement? and whither the world will be then as sweet as now? and whither this be the best preparation for your Trial? When you Are Tempted to be Drunk or to spend your precious time in Alehouses,
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1831
or vain unprofitable company, or at Cards or Dice, or any sinful or needless sports;
or vain unprofitable company, or At Cards or Dice, or any sinful or needless sports;
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1832
bethink you then, Whether this will be comfortable at the Reckoning? and whether time be no more worth to one that is so neer eternity,
bethink you then, Whither this will be comfortable At the Reckoning? and whither time be no more worth to one that is so near eternity,
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1833
and must make so strict an account of his Hours? and whether there be not many better works before you, in which you might spend your time to your greater advantage,
and must make so strict an account of his Hours? and whither there be not many better works before you, in which you might spend your time to your greater advantage,
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1834
and to your greater comfort when it comes to a Review? When you are tempted to wantonness, fornication,
and to your greater Comfort when it comes to a Review? When you Are tempted to wantonness, fornication,
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1835
or any other fleshly intemperance, bethink you soberly, with what face these Actions will appear at Judgement,
or any other fleshly intemperance, bethink you soberly, with what face these Actions will appear At Judgement,
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1836
and whether they will be then pleasant or displeasant to you•? So when you are tempted to neglect the daily worshipping of God in your families,
and whither they will be then pleasant or displeasant to you•? So when you Are tempted to neglect the daily worshipping of God in your families,
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1837
and the Catechizing and Teaching of your children or servants, especially on the Lords Day, bethink your selves then, what account you will give of this to Christ? when he that entrusted you with the care of your children and servants, shall call you to a reckoning for the performance of that trust?
and the Catechizing and Teaching of your children or Servants, especially on the lords Day, bethink your selves then, what account you will give of this to christ? when he that Entrusted you with the care of your children and Servants, shall call you to a reckoning for the performance of that trust?
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1838
The like must be Remembred in the very manner of our Duties;
The like must be Remembered in the very manner of our Duties;
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1839
How diligently should a Minister study? how earnestly should he perswade? how unwearyedly should he bear all oppositions and ungrateful returns? and how carefully should he watch over each particular soul of his charge (as far as is possible) when he Remembers that he must shortly be Accountable for all in Judgement? And how importunate should we all be with sinners for their Conversion,
How diligently should a Minister study? how earnestly should he persuade? how unwearyedly should he bear all oppositions and ungrateful returns? and how carefully should he watch over each particular soul of his charge (as Far as is possible) when he Remembers that he must shortly be Accountable for all in Judgement? And how importunate should we all be with Sinners for their Conversion,
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1840
when we consider that themselves also must shortly be Judged? Can a man be cold and dead in prayer, that hath any true apprehension of that Judgement upon his mind, where he must be accountable for all his prayers and performances? O Remember,
when we Consider that themselves also must shortly be Judged? Can a man be cold and dead in prayer, that hath any true apprehension of that Judgement upon his mind, where he must be accountable for all his Prayers and performances? Oh remember,
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1841
and seriously Remember, when you stand before the Minister to hear the word, and when you are on your knees to God in prayer, in what a manner that same person,
and seriously remember, when you stand before the Minister to hear the word, and when you Are on your knees to God in prayer, in what a manner that same person,
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1842
even your selves must shortly stand at the Barr of the dreadful God! Did these thoughts get throughly to mens hearts, they would waken them out of their sleepy Devotions,
even your selves must shortly stand At the Bar of the dreadful God! Did these thoughts get thoroughly to men's hearts, they would waken them out of their sleepy Devotions,
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1843
and acquaint them that it is a serious business to be a Christian.
and acquaint them that it is a serious business to be a Christian.
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1844
How careful should we be of our thoughts and words ▪ if we believingly remembred that we must be accountable for them all!
How careful should we be of our thoughts and words ▪ if we believingly remembered that we must be accountable for them all!
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1845
How carefully should we consider what we do with our Riches, and with all that God giveth us,
How carefully should we Consider what we do with our Riches, and with all that God gives us,
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1846
and how much more largely should we expend it for his service, in works of Piety and Charity,
and how much more largely should we expend it for his service, in works of Piety and Charity,
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1847
if we believingly remembred that we must be Judged according to what we have done,
if we believingly remembered that we must be Judged according to what we have done,
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1848
and give account of every Talent that we receive? Certainly the believing consideration of Judgement, might make us all better Christians then we are,
and give account of every Talon that we receive? Certainly the believing consideration of Judgement, might make us all better Christians then we Are,
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1849
and keep our lives in a more innocent and profitable frame. THE eleventh Direction.
and keep our lives in a more innocent and profitable frame. THE eleventh Direction.
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1850
As you will certainly renew your failings in this life, so be sure that you daily renew your Repentance, As you will Certainly renew your failings in this life, so be sure that you daily renew your Repentance,
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1851
and fly daily to Christ for a renewed pardon, that no sin may leave its sting in your souls. and fly daily to christ for a renewed pardon, that no since may leave its sting in your Souls.
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1852
It is not your first pardon that will serve the turn for your latter sins.
It is not your First pardon that will serve the turn for your latter Sins.
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1853
Not that you must Purpose to sin, and Purpose to repent when you have done as a Remedy:
Not that you must Purpose to since, and Purpose to Repent when you have done as a Remedy:
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1854
for that is an hypocritical and wicked purpose of repenting, which is made a means to maintain us in our sins:
for that is an hypocritical and wicked purpose of repenting, which is made a means to maintain us in our Sins:
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1855
But sin must be avoided as far as we can;
But since must be avoided as Far as we can;
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1856
and Repentance and Faith in the blood of Christ must remedy that which we could not avoid.
and Repentance and Faith in the blood of christ must remedy that which we could not avoid.
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1857
The righteousness of pardon in Christs ▪ blood, is useful to us only so far as we are sinners;
The righteousness of pardon in Christ ▪ blood, is useful to us only so Far as we Are Sinners;
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1858
and cometh in where our Imperfect Inherent Righteousness doth come short; but must not be purposely chosen before innocency:
and comes in where our Imperfect Inherent Righteousness does come short; but must not be purposely chosen before innocency:
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1859
I mean, we must rather choose as far as we can, to obey and be innocent,
I mean, we must rather choose as Far as we can, to obey and be innocent,
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1860
than to sin and be pardoned, if we were sure of pardon. THE twelfth Direction.
than to sin and be pardoned, if we were sure of pardon. THE twelfth Direction.
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1861
In this vigilant, obedient, penitent course, with confidence upon God as a Father, Rest upon the Promise of Acceptance and Remission through the Merits and Intercession of him that Redeemed you:
In this vigilant, obedient, penitent course, with confidence upon God as a Father, Rest upon the Promise of Acceptance and Remission through the Merits and Intercession of him that Redeemed you:
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1862
Look up in hope to the Glory that is before you, and believe that God will make good his Word,
Look up in hope to the Glory that is before you, and believe that God will make good his Word,
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1863
and the patient expectation of the righteous shall not be in vain: Cheerfully hold on in the work that you have begun:
and the patient expectation of the righteous shall not be in vain: Cheerfully hold on in the work that you have begun:
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1864
and as you serve a better master than you did before your change, so serve him with more willingness, gladness and delight.
and as you serve a better master than you did before your change, so serve him with more willingness, gladness and delight.
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1865
Do not entertain hard Thoughts of him or of his service, but rejoyce in your unspeakable happiness of being admitted into his family and favour through Christ.
Do not entertain hard Thoughts of him or of his service, but rejoice in your unspeakable happiness of being admitted into his family and favour through christ.
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1866
Do not serve him in drooping dejection and discouragement, but with Love, and Joy, and filial fear.
Do not serve him in drooping dejection and discouragement, but with Love, and Joy, and filial Fear.
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1867
Keep in the Communion of his Saints, where he is cheerfully and faithfully praised and honoured,
Keep in the Communion of his Saints, where he is cheerfully and faithfully praised and honoured,
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1868
and where is the greatest visible similitude of heaven upon earth;
and where is the greatest visible similitude of heaven upon earth;
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1869
especially in the celebration of the Sacrament of Christs Supper, where he seals up a Renewed pardon in his blood,
especially in the celebration of the Sacrament of Christ Supper, where he Seals up a Renewed pardon in his blood,
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1870
and where unanimously we keep the Remembrance of his Death until he come.
and where unanimously we keep the Remembrance of his Death until he come.
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1871
Do not cast your selves out of the Communion of the Saints, from whom to be cast out by just Censure and Exclusion, is a dreadful emblem and fore-runner of the Judgement to come, where the ungodly shall be cast of the presence of Christ and his Saints for ever.
Do not cast your selves out of the Communion of the Saints, from whom to be cast out by just Censure and Exclusion, is a dreadful emblem and forerunner of the Judgement to come, where the ungodly shall be cast of the presence of christ and his Saints for ever.
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1872
I have now finished the Directions, which I tender to you for your preparation for the Day of the Lord:
I have now finished the Directions, which I tender to you for your preparation for the Day of the Lord:
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1873
and withal my whole Discourse on this weighty point. What effect all this shall have upon your hearts, the Lord knows;
and withal my Whole Discourse on this weighty point. What Effect all this shall have upon your hearts, the Lord knows;
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1874
it is not in my power to determine If you are so far blinded and hardened by sin and Satan,
it is not in my power to determine If you Are so Far blinded and hardened by since and Satan,
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1875
as to make light of all this, or coldly to commend the Doctrine, while you go on to the end in your carnal worldly condition as before;
as to make Light of all this, or coldly to commend the Doctrine, while you go on to the end in your carnal worldly condition as before;
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1876
I can say no more, but tell thee again, that Judgement is ne•r, when thou wilt bitterly bewail all this too late.
I can say no more, but tell thee again, that Judgement is ne•r, when thou wilt bitterly bewail all this too late.
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1877
And among all the rest of the Evidence that comes in against thee, this Book will be one, which shall testifie to thy face before Angels and men, that thou wast told of that Day, and intreated to prepare.
And among all the rest of the Evidence that comes in against thee, this Book will be one, which shall testify to thy face before Angels and men, that thou wast told of that Day, and entreated to prepare.
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1878
But if the Lord shall shew thee so much mercy as to open thy eyes,
But if the Lord shall show thee so much mercy as to open thy eyes,
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1879
and break in upon thy heart, and by sober Consideration turn it to himself, and cause thee faithfully to take the warning that hath here been given thee,
and break in upon thy heart, and by Sobrium Consideration turn it to himself, and cause thee faithfully to take the warning that hath Here been given thee,
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1880
and to obey these Directions, I dare assure thee from the word of the Lord, that this Judgement which will be so dreadful to the ungodly,
and to obey these Directions, I Dare assure thee from the word of the Lord, that this Judgement which will be so dreadful to the ungodly,
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1881
and the beginning of their endless terror and misery, will be as joyful to thee, and the beginning of thy glory.
and the beginning of their endless terror and misery, will be as joyful to thee, and the beginning of thy glory.
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1882
The Saviour that thou hast believed in and sincerly obeyed, will not condemn thee. Psal. 1.5, 6. Rom. 8.1. John 3.16.
The Saviour that thou hast believed in and sincerely obeyed, will not condemn thee. Psalm 1.5, 6. Rom. 8.1. John 3.16.
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1883
It is part of his business to Justifie thee before the world, and to glorifie his merits, his Kingly power, his holyness,
It is part of his business to Justify thee before the world, and to Glorify his merits, his Kingly power, his holiness,
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1884
and his rewarding Justice in thy Absolution and Salvation.
and his rewarding justice in thy Absolution and Salvation.
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1885
He will account it a righteous thing to recompence Tribulation to thy Troublers, and Rest to thy self;
He will account it a righteous thing to recompense Tribulation to thy Troublers, and Rest to thy self;
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1886
when the Lord Jesus shall be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God,
when the Lord jesus shall be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God,
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1887
and that obey not the Gospel of our Lord Jesus Christ;
and that obey not the Gospel of our Lord jesus christ;
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1888
who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
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1889
Even then shall he come to be glorified in his Saints, and to be admired in all them that believe, in that day;
Even then shall he come to be glorified in his Saints, and to be admired in all them that believe, in that day;
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1890
Even because his servants Testimony, and his Spirits among them was believed, 2 Thes. 1.6, 7 ▪ 8, 9, 10. That day will be the great marriage of the Lamb,
Even Because his Servants Testimony, and his Spirits among them was believed, 2 Thebes 1.6, 7 ▪ 8, 9, 10. That day will be the great marriage of the Lamb,
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1891
and the Reception of thee and all the Saints into the glory of thy beloved, to which they had a Right at their first Consent and Contract upon earth:
and the Reception of thee and all the Saints into the glory of thy Beloved, to which they had a Right At their First Consent and Contract upon earth:
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1892
And when the Bridegroom comes, thou who art Ready shalt go in to the Marriage: when the door shall be shut against the sleepy negligent world;
And when the Bridegroom comes, thou who art Ready shalt go in to the Marriage: when the door shall be shut against the sleepy negligent world;
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1893
and though they Cry, Lord, Lord, open to us, they shall be repulsed with a Verily I know you not, Mat. 25.10, 11, 12, 13. For this day which others fear, maist thou long,
and though they Cry, Lord, Lord, open to us, they shall be repulsed with a Verily I know you not, Mathew 25.10, 11, 12, 13. For this day which Others Fear, Mayest thou long,
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1894
and hope, and pray, and wait, and comfort thy self in all troubles with the remembrance of it. 1 Cor. 15.55, 56, 57, 58. 1 Thes. 4.17, 18. If thou were ready to be offered to death for Christ,
and hope, and pray, and wait, and Comfort thy self in all Troubles with the remembrance of it. 1 Cor. 15.55, 56, 57, 58. 1 Thebes 4.17, 18. If thou were ready to be offered to death for christ,
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1895
or when the time of thy departing is at hand, thou mais• look back on the good fight which thou ha•t fought,
or when the time of thy departing is At hand, thou mais• look back on the good fight which thou ha•t fought,
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1896
and on the course which thou hast finished, and on the Faith which thou hast kept,
and on the course which thou hast finished, and on the Faith which thou hast kept,
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1897
and mai•t confidently conclude that henceforth there is laid up for thee a Crown of Righteousness, which The Lord the Righteous Judge shall give thee at that day:
and mai•t confidently conclude that henceforth there is laid up for thee a Crown of Righteousness, which The Lord the Righteous Judge shall give thee At that day:
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1898
and not to thee only, but unto all them also that Love his Appearing. 2 Tim. 4.6, 7, 8. Even so, Come Lord Jesus. Rev. 22.20. FINIS.
and not to thee only, but unto all them also that Love his Appearing. 2 Tim. 4.6, 7, 8. Even so, Come Lord jesus. Rev. 22.20. FINIS.
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